John Calvin Commentary Acts 10

Luke now turns to a noteworthy account, namely, that God sees fit to advance a stranger, and one uncircumcised, to singular honor above all the Jews. This is because God both sends His angel to him and, for his sake, brings Peter to Caesarea, so that Peter might instruct him in the gospel.

But first of all, Luke shows what kind of person this Cornelius was, on whose account an angel descended from heaven and God spoke to Peter in a vision. He was a captain of the Italian band. A band (or cohort) consisted of a thousand footmen, and its chief captain was called a tribune (or marshal). In turn, every hundred soldiers had a captain.

A legion usually had five bands. That particular band was called the Italian band because, while the Romans often chose soldiers from among those who lived in the provinces, they drew the main strength of the army from Italy. Therefore, Cornelius was Italian by birth, but he was stationed at Caesarea with his hundred men to guard the city.

For the Romans were accustomed to distribute their garrisons in such a way that every important city might have soldiers to quell sudden disturbances.

A rare example that a soldier was so devout towards God, and so upright and courteous towards men! For at that time, the Italians, when they were sent to the provinces for military service, ran about like hungry wolves seeking plunder. They mostly had no more religion than beasts and as little concern for innocence as cutthroats. For this reason, the virtues of Cornelius deserve greater praise, because, while leading a soldier’s life—a life thoroughly corrupt at that time—he served God devoutly and lived among men without doing any harm or injury.

And it greatly adds to his praise that he cast away the superstition in which he was born and raised, and embraced the pure worship of God. For we know how highly the Italians thought of themselves and how proudly they despised others. Moreover, the Jews were held in such contempt at that time that, on their account, pure religion was considered infamous and almost detestable.

Since none of these things could hinder Cornelius from forsaking his idols and embracing the true worship of the true God alone, it must be that he was endowed with rare and singular sincerity.

Moreover, he could find scarcely anything among the Jews at that time to attract him to the pursuit of godliness, because there was then scarcely one in a thousand who had even a slight understanding of the law. Undoubtedly, Cornelius had come across some good worshipper of God, who, being free from corrupt opinions, faithfully expounded the law to him without mixing any leaven with it.

But because Luke gives him many commendations, we must note each of them.

He says that Cornelius possessed several key attributes:

1. He was a godly man and one that feared God.
2. Like a good householder, he took care to instruct his household.
3. He is praised afterward for the duties of love, because he was beneficent toward all the people.
4. He prayed to God continually.

The sum is this: Cornelius was a man of singular virtues, in which the integrity of the godly consists, so that his life was framed, in all points, according to the rule which God prescribes to us. And because the Law is contained in two tables, Luke commends, in the first instance, Cornelius’s godliness; secondly, he proceeds to the second part, that he exercised the duties of love toward men. This is very profitable to note, because we have a way to live well described in his person.

Therefore, in ordering one's life well, let faith and religion be the foundation; if this foundation is taken away, all other virtues are nothing but smoke. Luke enumerates the fear of God and prayer as fruits and testimonies of godliness and of the worship of God, and for good reason.

For religion cannot be separated from the fear of God and reverence for Him, nor can anyone be counted godly, except the one who, acknowledging God as his Father and Lord, dedicates himself wholly to Him. And let us understand that voluntary fear is commended here: when those who duly consider what is due to God submit themselves to Him willingly and from their heart.

Moreover, because a great part of the world, with feigned trifles, corrupts and depraves the worship of God, Luke added, for good reason, that Cornelius prayed continually. By this, he signifies that Cornelius demonstrated his godliness not only with external ceremonies, but that he worshipped God spiritually, as he exercised himself in prayer.

We must also note the continuity of his prayer, from which we gather that he did not pray only coldly, according to common custom, but that he was earnestly committed to prayer. This is important because the continual benefits of God exhort us and urge us forward to such prayer, and it is there that the power of faith ought to show itself.

Therefore, let every one of us exhort himself to persevere in prayer, following the example of Cornelius.

With all his house. We must not lightly pass over this commendation that Cornelius had a church in his house. And surely, a true worshipper of God will not, as much as lies in him, allow God to be banished from his house. For how unsuitable it is for him to firmly maintain his own authority, so that his wife, children, and servants obey him, yet not to be concerned that God is disobeyed.

It will sometimes happen that a godly man cannot have even his wife share his convictions; yet he, who rules others, must endeavor by all means to have God obeyed; and there is nothing more fitting than that we should consecrate all that is ours to God, just as we consecrate ourselves.

Therefore, if a godly man has children who are unlike him, or a wife of wicked disposition, or immoral and wicked servants, let him not turn a blind eye, nor allow his house to be polluted through his laziness.

The diligence of Cornelius is not commended as much as the blessing of God, by which it came about that he had his household obedient to him in godliness. And we must not overlook the fact that he instructed his family in the fear of God, making light of the fear of danger that consequently hung over his head. For the Jewish religion was held in great contempt, and no citizen of Rome was permitted to freely adopt any foreign religion, as they called it.

Therefore, although the sincere profession of the gospel is spoken evil of in the world, it is an excessively corrupt timidity if that unjust hatred hinders anyone from offering his family to God as a sacrifice through godly instruction.

Giving alms. There is also the figure of synecdoche in this clause. For as it was said just now, that the worship of God was demonstrated by prayers, so now, when Luke speaks of love, he chooses one specific example, by which he shows that Cornelius was a liberal and bountiful man.

For our godliness ought to appear to men in such a way that we declare our fear of God by practicing generosity and justice. The word alms refers to those external good works with which we help the poor (Isaiah 58:7), since misericordia, or mercy, is, strictly speaking, the inward affection of the heart.

For from this fountain springs true and well-ordered generosity, if the troubles and sorrows of our fellow believers move us to compassion; if, considering the unity that is among us, we foster and cherish them as we would cherish our own flesh, and strive to help them as we would help our own members.

Hypocrites are, indeed, sometimes liberal, or at least generous; but however much they may give away, no relief that they bestow upon the poor will be worthy to be called alms. For we must hold to what Paul says: He which hath no love is nothing, though he give all his goods to the poor (1 Corinthians 13:3).

Let us, therefore, learn from this passage that God then approves our liberality if we relieve the poverty of the poor, being moved with compassion, and if, as it were, with open hearts we bestow what the liberality of God gives.

When Luke says that he gave alms to all the people, it signifies "to the poor everywhere"; for there were many rich men, and to have given to them would have been absurd. But in bestowing so liberally upon the Jews, he declared his agreement with them in religion; in this respect Luke says, shortly after, that he was approved by all the Jews.

And if he was such an excellent example of godliness and holiness, even when he had only a small smattering of faith, although he was hindered in so many ways, ought we not to be ashamed, we who wish to be considered foremost Christian teachers, and yet are so cold in the practices of godliness?

If a small spark of faith prevailed so much in him, what ought the full brightness of knowledge to accomplish in us? But however much we boast of Christ openly, yet how far are we, for the most part, from the example of this holy man, so that there appears scarcely a small shadow of those virtues with which he was filled?

For how lax are we in prayer? How slow and sluggish to perform the duties of mercy? Indeed, many are not only hindered by impurity and covetousness from giving liberally as much of their own as they ought, but they are so inflamed with a desire to acquire, they have become so beastly through cruelty, that they are not afraid to rob the poor of their substance and to devour their very flesh.

He saw in a vision. Luke presents 'vision' as a kind of oracle coming from God, so that we may know that Cornelius was brought to the faith of Christ in a heavenly manner. And because people are often deceived by trickery, Luke records the time to avoid all suspicion, when he mentions the ninth hour. At that time, they were accustomed to dividing the day into twelve hours, from sunrise to sunset. From this it follows that it was broad daylight when the angel appeared, so that the vision would be more evident.

Although seals were always added to visions to free God's servants from the fear of illusions, this assurance extended even to dreams. For when God appeared in dreams, such marks of certainty were nevertheless imparted to their minds that they would not be allowed to doubt.

And he beheld, and was afraid. Luke expresses his attentiveness in plain words, so that we may know that it was no empty illusion that came upon the man while he was sleeping or doing something else. The fear with which he was seized proceeded from perceiving the majesty of God; for as soon as people conceive of God's presence, they must necessarily be afraid and overwhelmed by fear.

And while His words do not terrify us at all, that must be attributed to our sluggishness, because we do not know or perceive that it is God who is speaking. But the godly, to whom God reveals Himself in His word, tremble when they hear it, as Isaiah says (Isaiah 66:2, 5).

Furthermore, the sight of God is terrible to them, not so that they may always remain confounded and be swallowed up by fear, but only so that they may humbly prepare themselves to reverence Him.

What is it, Lord? It appears plainly from this answer that Cornelius’s mind was touched with religion and that he knew he was dealing with God. Therefore, the common translation has it wrong: Who are you, Lord? And it is likely that what is read there was substituted for this, since in the Greek text there is no ambiguity by which the interpreter might be deceived, and all the copies agree on this reading, τι εστι. And certainly, when Cornelius perceived that it was God, he submitted himself to obey, for his question was essentially a request for a command.

Thy prayers and alms. Because God seems to be, in a way, deaf unless He answers our petitions immediately, hence comes the saying that our prayers come to Him and that He is mindful of them. Furthermore, the angel assigns this as the reason why God condescends to show Cornelius the light of His gospel: because He has heard his prayers and accepted his alms. From this we gather that virtues and good works not only please God, but are also adorned with this excellent reward: that He heaps upon us and enriches us with greater gifts for their sake, according to that saying, To him that has shall be given (Matthew 13:12). And again,

Well done, good and faithful servant; you have been faithful in a few things, I will set you over many things (Matthew 25:21).

For God does in this way extol His own by a continual series of His gifts, as it were, by certain steps, until He brings them to the summit.

But the Papists abuse this passage in two ways. First, because God regarded the prayers and alms of Cornelius, so that He endowed him with the faith of the gospel, they wrest that to support the preparations they have invented, as if a person could obtain faith by their own industry and power, and could precede the grace of God by the merits of works.

Secondly, they infer, generally, that good works are meritorious in such a way that God’s graces are increased in every person as they have deserved. In the former point, they are quite childishly deceived when they imagine that the works of Cornelius were acceptable to God before he was illuminated by faith.

And we need not seek far for a proof to refute their ignorance, for he could obtain nothing by prayer unless faith preceded it, which alone opens the gate for us to pray. Augustine considers that well and wisely, deriding Pelagius because he said that faith was obtained by prayers before it existed in a person in any measure: "Who," he says, "will seek a physician unless he is already healed in some part?"

And it is the health of faith that teaches us to knock. Furthermore, the fear of God and godliness plainly prove that he was regenerated by the Spirit. For Ezekiel gives this praise to God alone, that He frames the hearts of men to fear Him (Ezekiel 32:40 [sic]). And Isaiah says that the Spirit of the fear of God rests in Christ (Isaiah 11:2), so that we may know that He can be found nowhere except in His members.

Therefore, it is utter folly to imagine a man in the person of Cornelius who, having nature as his guide, can attain eternal life or endeavor to reach it. Therefore, they reason foolishly that we are able to precede the grace of God with the merits of works.

Concerning the second error—when they imagine that each one of us is increased with greater graces as we have deserved—it may easily be refuted.

1. We deny that we have any good works that God has not freely given us.
2. We say that the right use of gifts also comes from Him, and that this is His second grace: that we use His former gifts well.
3. We deny that we deserve anything by our works, which are always flawed and corrupt.

Good works do indeed obtain for us the increase of grace, but not by their own merit. For they cannot be acceptable to God without pardon, which they obtain through the benefit of faith. Therefore, it is faith alone that makes them acceptable. Thus Cornelius obtained more perfect knowledge of Christ by his prayers and alms, but the fact that God was favorable and merciful towards his prayers and alms depended on faith.

Furthermore, if good works are esteemed by faith, it is out of mercy, and not merit, that God approves them. For because faith finds nothing worthy in us by which we can please God, it borrows from Christ what we lack.

And this is utterly perverse: that though the Papists have this word “merit” constantly in their mouths and do not cease to puff up fools with an empty confidence, yet they offer nothing by which people’s endeavors may be motivated to do good.

For they always leave their consciences in doubt and command people to doubt whether their works please God or not. Must not people’s minds necessarily faint when they are possessed with such fear?

But as for us, though we take merit away from works, yet when we teach that there is a reward laid up for them, we spur people forward with an excellent and sharp incentive to desire to live well.

For then we joyfully commit ourselves to serve God when we are persuaded that our labor is not in vain. And if today there appears no such plentiful abundance of the gifts of the Spirit, but instead, the greater part rather withers away, we have our own unthankfulness to thank for that.

For just as God crowned Cornelius’s prayers, alms, and holiness with the most precious pearl of His gospel, so there is just cause why He should allow us to starve, being brought to abject poverty, when He sees us abuse the treasure of His gospel wickedly and ungodly.

Yet here a question may be asked: Does faith require the knowledge of Christ, or is it content with the simple persuasion of God’s mercy? For Cornelius seems to have known nothing at all concerning Christ.

But it can be proved by sound arguments that faith cannot be separated from Christ. For if we lay hold of the bare majesty of God, we are more likely to be confounded by His glory than to feel any taste of His goodness.

Therefore, Christ must come between, so that the human mind may conceive that God is merciful. And it is not without cause that He is called the image of the invisible God (Colossians 1:15), because the Father offers Himself to be seen in His face alone.

Moreover, since He is the way, the truth, and the life (John 14:6), wherever you go without Him, you shall be enveloped on every side by errors, and death shall meet you on every side.

We can easily answer concerning Cornelius. All spiritual gifts are offered to us in Christ. And especially, from where does regeneration come, if not from our being grafted into the death of Christ, so that our old man is crucified? (Romans 6:5–6).

And if Cornelius was made a partaker of the Spirit of Christ, there is no reason why we should think that he was altogether devoid of His faith. He had not embraced the worship of the true God (whom the Jews alone worshiped) without also hearing something of the promised Mediator; though his knowledge of Him was obscure and confused, he still had some.

Whoever came into Judea at that time was bound to hear something of the Messiah; yes, some report of Him was spread through countries far off. Therefore, Cornelius must be placed in the catalogue of the ancient fathers who hoped for salvation from the Redeemer before He was revealed.

And the statement, sometimes attributed to Augustine or perhaps even made by him, that Peter established Cornelius’s faith is incorrect, since it already had a firm foundation. Augustine, however, essentially thinks as we do on the matter itself, for he affirms plainly that Cornelius could not pray unless he had faith, in his book On the Predestination of the Saints and in other places.

Now send to Joppa. God dealt most favorably with Cornelius, in that He does not command him to go himself, but to send messengers to Peter, so that he may stay quietly at home, and Peter may endure the hardship of the journey for his sake. But let us not wonder that Cornelius was treated so graciously, seeing that God daily thrusts the ministers of His word even upon the unwilling; so that He appears of His own accord to those who do not seek Him, as He says through Isaiah (Isaiah 65:1). But why does the angel not teach him instead?

For it seems an unfitting thing that the angel yields his task to a mortal man; for the angelic message would have had greater authority than the gospel preached to him by a mortal man. Just as when Christ appeared to Paul in a vision, He nevertheless appointed Ananias to teach him, so that by such an example He might establish the ministry of preaching the gospel, which He committed to His Church; so now the angel gives way to Peter, so that Peter may carry out the office committed to him by Christ.

Therefore, whoever desires to be a disciple of Christ and be illuminated by the heavenly light of heavenly wisdom, let him not be reluctant to show attentiveness and docility toward the outward voice of men, which Christ uses as an instrument, and to which He desires our faith to be joined.

And we see how severely God has punished the furious pride of those who, despising preaching, have sought revelations from heaven. For since God chooses to be heard through people, the ministers to whom He has given His word cannot be despised without contempt and reproach toward Him.

Nevertheless, I acknowledge that the spirits must be proved (1 John 4:1), so that we do not listen indiscriminately to whoever claims to be a minister of Christ. But because faith cometh by hearing (Romans 10:17), no one will attain to it who refuses and despises the word when it is preached.