Exegetical and Hermeneutical Commentary of Acts 10:2
A devout [man,] and one that feared God with all his house, which gave much alms to the people, and prayed to God always.
2. a devout man ] i.e. he was a worshipper of the true God, but had not joined himself to the Jews in the observance of the Law. The language of St Peter in Act 10:28 shews us that he was not a complete proselyte. Wherever in the N. T. we find mention made of Roman centurions they appear to have been good men, Mat 8:5; Luk 7:2; Luk 23:47.
and one that feared God with all his house ] The earnestness of his devotion to God is evidenced by the character of his household. If his family be here meant, he had instructed them in the worship of God, and had provided that those who attended on him should also be of the same character. The soldier, whom he sends to Peter, is called “devout” in Act 10:7.
which gave much alms to the people ] i.e. to the Jewish people among whom he was stationed. He was like the centurion (Luk 7:5) of whom the Jews said, “He loveth our nation and hath built us a synagogue.”
and prayed to God alway ] thus shewing himself anxious for greater knowledge of God’s way, which from Act 11:14 we learn must have been the purport of the prayer of Cornelius.
Fuente: The Cambridge Bible for Schools and Colleges
A devout man – Pious, or one who maintained the worship of God. See the notes on Luk 2:25. Compare Act 2:5; Act 8:2.
And one that feared God – This is often a designation of piety. See notes on Act 9:31. It has been supposed by many that the expressions here used denote that Cornelius was a Jew, or was instructed in the Jewish religion, and was a proselyte. But this by no means follows. It is probable that there might have been among the Gentiles a few at least who were fearers of God, and who maintained his worship according to the light which they had. So there may be now persons found in pagan lands who in some unknown way have been taught the evils of idolatry and the necessity of a purer religion, and who may be prepared to receive the gospel. The Sandwich Islands were very much in this state when the American missionaries first visited them. They had thrown away their idols, and seemed to be waiting for the message of mercy and the Word of eternal life, as Cornelius was. A few other instances have been found by missionaries in pagan lands of those who have thus been prepared by a train of providential events, or by the teaching of the Spirit, for the gospel of Christ.
With all his house – With all his family. It is evident here that Cornelius instructed his family, and exerted his influence to train them in the fear of God. True piety will always lead a man to seek the salvation of his family.
Much alms – Large and liberal charity. This is always an effect of piety. See Jam 1:27; Psa 41:1.
Prayed to God alway – Constantly; meaning that he was in the regular habit of prayer. Compare Rom 12:12; Luk 18:1; Psa 119:2; Pro 2:2-5. As no particular kind of prayer is mentioned except secret prayer, we are not authorized to affirm that he offered prayer in any other manner. It may be observed, however, that he who prays in secret will usually pray in his family; and as the facially of Cornelius is mentioned as being also under the influence of religion, it is, perhaps, not a forced inference that he observed family worship.
Fuente: Albert Barnes’ Notes on the Bible
Verse 2. A devout man] , from , well, and , I worship. A person who worships the true God, and is no idolater.
One that feared God] , One who was acquainted with the true God, by means of his word and laws; who respected these laws, and would not dare to offend his Maker and his Judge. This is necessarily implied in the fear of God.
With all his house] He took care to instruct his family in the knowledge which he himself had received; and to establish the worship of God in his house.
Gave much alms] His love to God led him to love men; and this love proved its sincerity by acts of beneficence and charity.
Prayed to God alway.] Felt himself a dependent creature; knew he had no good but what he had received; and considered God to be the fountain whence he was to derive all his blessings. He prayed to God alway; was ever in the spirit of prayer, and frequently in the act. What an excellent character is this! And yet the man was a Gentile! He was what a Jew would repute common and unclean: see Ac 10:28. He was, therefore, not circumcised; but, as he worshipped the true God, without any idolatrous mixtures, and was in good report among all the nation of the Jews, he was undoubtedly what was called a proselyte of the gate, though not a proselyte of justice, because he had not entered into the bond of the covenant by circumcision. This was a proper person, being so much of a Jew and so much of a Gentile, to form the connecting link between both people; and God chose him that the salvation of the Jews might with as little observation as possible be transmitted to the Gentiles. The choice of such a person, through whom the door of faith was opened to the heathen world, was a proof of the wisdom and goodness of God. The man who was chosen to this honour was not a profligate Gentile; nor yet a circumcised proselyte. He was a Gentile, amiable and pure in his manners; and, for his piety and charitableness, held in high estimation among all the nation of the Jews. Against such a person they could not, with any grace, be envious, though God should pour out upon him the gift of the Holy Spirit.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
A devout man; this Cornelius was a proselyte of the gate, or such as observed the seven precepts of Noah, and lived without giving any offence to the Jews.
With all his house; it was a very good sign that he feared God, in that he engaged all his house to do the like, at least outwardly, which was as much as he could do: this was spoken by God in Abrahams commendation, Gen 18:19.
Prayed to God alway; he did not neglect the seasons of prayer, especially the time of offering the morning and evening sacrifice, which by prayer they desired to partake the benefit of by which Christ our sacrifice, and his merits, were figured unto them. Cornelius indeed prayed always, or at all times, taking time in a moral sense, for the seasons and opportunities for such a duty; (as we are commanded to give thanks always, Eph 5:20); but he could not pray always, or at all times, taking time in a natural sense, for then he must have neglected all other duties; however, his endeavour was to keep his heart always in a praying disposition.
Fuente: English Annotations on the Holy Bible by Matthew Poole
2. A devout man, c.anuncircumcised Gentile proselyte to the Jewish faith, of whom therewere a very great number at this time a distinguished proselyte, whohad brought his whole household establishment under the hallowinginfluence of the Jewish faith and the regular observance of itsprincipal seasons of worship.
gave much alms to thepeoplethat is, the Jewish people, on the same principleas another centurion before him (Lu7:5); thinking it no “great thing,” if they had “sownunto him spiritual things, that they should reap his carnal things”(1Co 9:11).
prayed to God alwayatthe stated daily seasons. (See on Ac10:3).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
A devout man,…. A truly religious person, who had forsaken the Roman idolatry and superstition, in which he was brought up:
and one that feared God: the one only living and true God, the God of Israel; he had the fear of God wrought in his heart, which is a part of the covenant of grace, a blessing of it, and the beginning of wisdom; he was truly a gracious man, a converted person, and who from an internal principle worshipped God externally:
with all his house; he brought up his family in a religious way, as every good man should; and which was very remarkable in a Gentile, a soldier, and an officer:
which gave much alms to the people; to the Jews that dwelt at Caesarea, and therefore was of good report among them, and much beloved by them, Ac 10:22 he had regard to both tables of the law, both to the worship of God, and the love of the neighbour: and prayed to God always; every day, at the usual times of prayer; prayed privately in his closet, and with his family, as well as attended public service of this kind.
Fuente: John Gill’s Exposition of the Entire Bible
Devout (). Old word from (well) and (to worship, to reverence), but rare in the N.T. (Acts 10:2; Acts 10:7; 2Pet 2:1). It might refer to a worshipful pagan (Ac 17:23, , objects of worship), but connected with “one that feared God” ( ) Luke describes “a God-fearing proselyte” as in Acts 10:22; Acts 10:35. This is his usual term for the Gentile seekers after God (Acts 13:16; Acts 13:26; Acts 17:4; Acts 17:17, etc.), who had come into the worship of the synagogue without circumcision, and were not strictly proselytes, though some call such men “proselytes of the gate” (cf. Ac 13:43); but clearly Cornelius and his family were still regarded as outside the pale of Judaism (Acts 10:28; Acts 10:34; Acts 11:1; Acts 11:8; Acts 15:7). They had seats in the synagogue, but were not Jews.
Gave much alms ( ). Doing many alms (the very phrase in Mt 6:2), a characteristic mark of Jewish piety and from a Gentile to the Jewish people.
Prayed (). Begging of God. Almsgiving and prayer were two of the cardinal points with the Jews (Jesus adds fasting in his picture of the Pharisee in Mt 6:1-18).
Fuente: Robertson’s Word Pictures in the New Testament
Devout [] . See on godliness, 2Pe 1:3.
Prayed [] . See on prayers, Luk 5:33.
” Unheard by all but angel ears The good Cornelius knelt alone, Nor dream ‘d his prayers and tears Would help a world undone.
“The while upon his terrac’d roof The lov’d apostle to his Lord, In silent thought aloof For heavenly vision soared.” Keble, Christian Year.
Fuente: Vincent’s Word Studies in the New Testament
1) “A devout man, and one that feared God,” (eusebeis kai phoboumenos ton theon) “A devout and God-fearing man, continually,” a man who was known for his respect or reverence toward God, a God-fearing proselyte who feared willfully committing serious moral or ethical offences toward God, though still unsaved, Act 10:35; Act 11:14; Act 16:14; Act 13:50; Act 17:4; Act 17:22; Mat 8:10.
2) “With all his house,” (sun panti to oiko auton) “In close affinity with all his God-fearing household,” his family, inclusive of near relatives and servants, a family household with close ties of religious devotions of outward acknowledgment of the God of the Hebrews and their existence by His mercies, La 3:21, 22.
3) “Which gave much alms to the people” (poion eleemosunas pollas to lao) “Who were continually doing many mercy deeds to the people,” caring for the physical and emotional needs of the community about them, a thing highly esteemed among devout Jews and commended as a noble trait for Christians, in showing Christian compassion, Mat 25:31-46; Jas 2:15-16; 1Jn 3:16-17.
4)“And prayed to God alway,”(kai deomenos tou theou dia pantos) “And he was petitioning God continually,” as a man of prayer, though as yet he was not saved, Act 11:14. Let it be observed that almsgiving and fasting were often closely associated with prayer in the scriptures, Act 10:30. Each was an outward expression of a personal desire to subject selfishness, covetousness, and surrender of personal carnal desires and passions to the hand of God, 1Co 9:27; note the fasting of our Lord and of Paul, Mat 4:2; 1Co 7:5; 2Co 6:5; 2Co 11:27.
Fuente: Garner-Howes Baptist Commentary
2. He saith that he was a godly man, and one that feared God; secondly, that like a good householder he had a care to instruct his families; he praiseth him afterward for the offices of love, because he was beneficial [beneficent] toward all the people; and, lastly, that he prayed [to] God continually. The sum is this, that Cornelius was a man of singular virtues, wherein the integrity of the godly consisteth, so that his life was framed, in all points, according to the rule which God prescribeth unto us. And because the law is contained in two tables, Luke commendeth, in the former place, Cornelius’ godliness; secondly, he descendeth unto the second part, that he exercised the offices of love toward men. This is very profitable to be marked, because we have a way to live well described in his person.
Wherefore, in ordering the life well, let faith and religion be the foundation, which being taken away, all other virtues are nothing else but smokes. Luke reckoneth up the fear of God and prayer as fruits and testimonies of godliness and of the worship of God, and that for good causes. For religion cannot be separated from the fear of God and the reverence of him, neither can any man be counted godly, save he who acknowledging God to be his Father and Lord, doth addict himself wholly to him. And let us know that voluntary fear is commended in this place when those men submit themselves to God willingly and from their heart, who duly consider themselves what is due to him.
Moreover, because a great part of the world doth, with reigned trifles, corrupt and deprave the worship of God, Luke added, for good causes, that Cornelius prayed continually; whereby he doth signify, that he proved not his godliness only with external ceremonies, but that he worshipped God spiritually, when as he exercised himself in prayer. We must also note the continuance of his prayer; whence we gather, that he did not pray only coldly, after the common custom, but that he was earnestly bent to prayer, as the continual benefits of God do exhort us and prick us forward thereunto, and the force of faith ought there to show itself. Wherefore let every one of us exhort himself to persevere in prayer by 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 suffer so much as in him lieth God to be banished from his house. For how unmeet a thing is it for him to maintain his own right stoutly, that his wife, children, servants, and maids may obey him, and not to regard that God is disobeyed. It shall sometimes fall out so that a godly man cannot have even his wife to be of his mind; yet he, which ruleth others, must endeavor by all means to have God obeyed; and there is nothing more meet than that we should consecrate all ours to God as ourselves. Therefore, if a godly man have children which are unlike him, or a wife of evil conditions, or lewd and wicked servants, let him not wink, nor yet suffer his house to be polluted through his slothfulness. The diligence of Cornelius is not so much commended as the blessing of God, whereby it came to pass that he had his house obedient unto him in godliness. And we must not omit the circumstance, that he instructed his family in the fear of God, setting light by the fear of danger, which did hang over his head therefore. For the Jewish religion was in great contempt; (646) and no citizen of Rome might freely (647) receive any strange religion, as they called it. Wherefore, although the sincere profession of the gospel be evil spoken of in the world, yet is it too corrupt frightfulness (648) if that unjust hatred hinder any man from offering his family to God for a sacrifice, by godly instruction.
Giving alms. There is also the figure synecdoche in this member, [clause.] For as it was said, even now, that the worship of God was proved by prayers, so now, when Luke speaketh of love, he maketh choice of one kind; whereby he showeth that Cornelius was a liberal and bountiful man. For our godliness ought so to appear to men, that we declare that we fear God by using bountifulness and justice. The word alms is translated unto those external good works wherewith we help the poor, (Isa 58:7,) forasmuch as misericordia, or mercy, is the inward affection of the heart properly. For from this fountain springeth true and well ordered bountifulness, if the troubles and sorrows of our brethren do move us to compassion; if, considering the unity which is amongst us, we foster and cherish them as we would cherish our own flesh, and study to help them as we would help our own members. Hypocrites are, indeed, sometimes liberal, or at least bountiful; but howsoever they waste all, (649) yet no relief which they shall bestow upon the poor shall be worthy to be called by the name of alms. For we must hold that of Paul, He which hath no love is nothing, though he give all his goods to the poor, (1Co 13:3.) Let us, therefore, learn by this word, that God doth then allow our liberality, if we relieve the poverty of the poor, being moved with compassion, and if, as it were, with open bowels we bestow that which the liberality of God doth give.
Whereas Luke saith that he gave alms to all the people, it signifieth as much as everywhere to the poor; for there were not a few rich men to whom to have given had been an absurd thing. But whereas he bestowed so liberally upon the Jews, he declared how he agreed with them in religion; in which respect Luke saith, shortly after, that he was allowed of (650) all the Jews. And if so be it he was such an excellent mirror of godliness and holiness, even when he had but a small smattering of faith, although he were letted so many ways, (651) ought not we to be ashamed who will be accounted most Christian doctors, and are yet so cold in the exercises of godliness? If a small sparkle of faith prevailed so much in him, what ought the full brightness of knowledge to work in us? But howsoever we boast of Christ with full mouth, yet how far are we, for the most part, from the example of the holy man, so that there appeareth scarce a small shadow of those virtues wherewith he was replete? For how loose (652) are we in prayer? How slow and sluggish to do the duties of mercy? Yea, many are not only letted with filthiness and covetousness from giving liberally so much of their own as they ought, but they are so inflamed with a desire (653) to have, they are become so beastly through cruelty, (654) that they are not afraid to rob the poor of their substance, and to eat their very flesh.
(646) “ Valde… exosa,” exceedingly hated.
(647) “ Impune,” with impunity.
(648) “ Timiditas,” timidity or cowardice.
(649) “ Ut omnia profundant,” how profuse soever they be.
(650) “ Probatum,” approved by.
(651) “ Quum tam multa offendicula occurrerent,” when so many obstacles or offenses stood in the way.
(652) “ Quantus… torpor,” how great our torpor or sluggishness.
(653) “ Insana cupidine,” an insane desire.
(654) “ Tanta crudelitate efferati sunt,” so rage with cruelty.
Fuente: Calvin’s Complete Commentary
(2) A devout man, and one that feared God with all his house.The word for devout is not the same as that used in Act. 2:5; Act. 8:2, and Luk. 2:25, and appears to be used by St. Luke, as again in Act. 10:7, for the special type of devotion that belonged to Gentile converts to Judaism. The phrase those that feared God is employed distinctly for this class in Act. 10:22; Act. 10:35, and again in Act. 13:16; Act. 13:26. There is a special significance in the addition with all his house. The centurion was not satisfied with having found a higher truth for himself, but sought to impart it to the soldiers and slaves, possibly to those nearer and dearer to him, who came under his influence (Comp. Act. 10:7.)
Which gave much alms to the peoplei.e., to the Jews of Csarea as distinct from the Gentiles. (Comp. Act. 26:17; Act. 26:23; Act. 28:17.)
And prayed to God alway.As the vision that follows may rightly be regarded as an answer to the prayers thus offered, it is natural to infer that Cornelius was seeking for guidance as to the new faith which Philip had brought to Csarea, and of which he could scarcely fail to have heard. Was it really a new revelation from God to man? Could he be admitted to the fellowship of the society which confessed Jesus as the Christ without accepting the yoke of circumcision and the ceremonial law from which, as a proselyte of the gate, he had hitherto kept back?
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
2. Devout feared God Men of deep thought and solemn consciousness of sin at this time looked for a true, infinite, holy God, by whose worship the reason would be satisfied and the conscience be assured of divine mercy. Such men often found the true God in Israel, and hence when stationed in the Holy Land (like Cornelius and the centurion of Luk 8:2, and perhaps Act 27:3) they would first be attracted to the synagogue, with perhaps some repugnance to circumcision and the heavy Mosaic ritual, but would find true relief in Christianity, both from the ritual and the condemnation of sin.
With all his house His own family under the influence of his own devout spirit; his official aids, like the devout soldier of Act 10:7, were selected for their like spirit.
Always With established and regular home devotion.
Cornelius, had not the Gospel been brought to his knowledge, would have had his piety, under the influence of that Spirit granted to all sincere and earnest souls, completed unto salvation by the atonement of the unknown Redeemer. Millions of holy men have by this same unknown Saviour gone, even from pagan lands, to glory. Where the Gospel is rightly presented such thirsty souls drink it in powerfully; and by such men and the energetic Church combined the Gospel is destined to overflow the world with a deluge, not of destruction, but of universal salvation. It is the existence of such spirits in all lands which constitute the encouragement for our missionary Church and the hope of a dying world. They are the scattered tinder in the pagan mass to catch the Gospel spark and spread it to a flame.
Fuente: Whedon’s Commentary on the Old and New Testaments
Act 10:2. A devout man, &c. Cornelius had distinguished himself by his great virtue, piety, and charity, and was well prepared for the reception of the gospel, as the proselytes of the gate were in general above all sorts of people. The ceremonial law most grievously entangled the minds of the Jews; and, by means of their strong prejudices, their attachment to it degenerated into the greatest superstition. The idolatrous Gentiles, by their ignorance and wickedness, which were exceedingly supported by their idolatry, were with much difficulty brought to embrace Christianity; whereas the devout Gentiles had cast off idolatry, on the one hand, and, on the other hand, had not submitted to the ceremonial part of the Jewish law. Thus were they prepared in general; but the uncommon virtues and great piety of Cornelius rendered him a proper person to begin with, among that well-disposed set of people. He excelled in piety towards God, and benevolence towards mankind, even to men of different sects, without confining his charity to persons of his own sentiment and party; for he is said to have given much alms to the people, especially, no doubt, to the Jews, to whom he was in some measure attached; as well as to have prayed to God alway, and especially at those hours of the day at which the Jews used to offer up their prayers. The great God, the wise and benevolent governor of the world, in pitching upon a person who was through grace so pious in himself, and so charitable to the Jews, made the gradationas gentle as possible; and began with one of the fittest persons in the world, when he was about to unite Jew and Gentile into one church and body, through Jesus Christ, the prince of peace: it was indeed with great difficulty that the Jewish converts were brought to bear with the admission of one uncircumcised Gentile; but if they could bear with any, they must own, that one of Cornelius’s virtue and charity was the most proper person among all the Gentiles: and when they came to reflect upon it, surely they could not help admiring the divine condescension, in stooping to their prejudices, and so graciously bearing with their infirmities.
Fuente: Commentary on the Holy Bible by Thomas Coke
2 A devout man , and one that feared God with all his house, which gave much alms to the people, and prayed to God alway.
Ver. 2. A devout man, &c. ] . Not of the king’s religion, whatever it be, as those Melchites it, Nicephorus. And as Tertullian tells us in his Apology, that the people were bound to worship those gods only that the Senate decreed should be worshipped. Cornelius was a right worshipper.
With all his house ] A man is really what he is relatively. David would show his sincerity by being good at home,Psa 101:2Psa 101:2 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
2. . . . . . ] i.e. he had abandoned polytheism, and was a worshipper of the true God: whether a proselyte of the gate, or not, seems uncertain. That he may have been such, there is nothing in the narrative to preclude: nor does Meyer’s objection apply, that it is not probable that, among the many thousand converts, no Greek proselyte had yet been admitted by baptism into the church. Many such cases may have occurred, and some no doubt had: but the object of this providential interference seems to have been, to give solemn sanction to such reception, by the agency of him who was both the chief of the Apostles, and the strong upholder of pure Judaism. It is hardly possible that ( Act 10:22 ) should have been said of a Gentile not in any way conformed to the Jewish faith and worship. The great point (ch. Act 11:3 ) which made the present event so important, was, that Cornelius was . Doubtless also among his company ( Act 10:24 ) there must have been many who were not proselytes .
] The Jewish inhabitants, see ch. Act 26:17 ; Act 26:23 ; Act 28:17 ; Joh 11:50 ; Joh 18:14 al.
. . ] From Cornelius’s own narrative, Act 10:31 , as well as from the analogy of God’s dealings, we are certainly justified in inferring, with Neander, that the subject of his prayers was that he might be guided into truth, and if so, hardly without reference to that faith which was now spreading so widely over Juda. This is not matter of conjecture, but is implied by Peter’s . . Further than this, we cannot infer with certainty; but, if the particular difficulty present in his mind be sought, we can hardly avoid the conclusion that it was connected with the apparent necessity of embracing Judaism and circumcision in order to become a believer on Christ.
Fuente: Henry Alford’s Greek Testament
Act 10:2 . : form general in N.T., and so in later Greek, although is always retained in N.T., and is also found, Mat 8:5 ; Mat 8:8 (W.H [237] ), Luk 7:2 , Act 22:25 (W.H [238] ); so , , , see Winer-Schmiedel, p. 82, and note on forms employed in Josephus and LXX; W.H [239] , Appendix, p. 163; Blass, Gram. , pp. 28, 68; and Grimm-Thayer, sub v. , for various authorities. : the word here = cohors , although used in the N.T. in a more general way as of the band which arrested Jesus, and so also of Jewish troops in Jdt 14:11 , 2Ma 8:23 ; 2Ma 12:20 ; 2Ma 12:22 . Each legion was subdivided into ten cohorts, but besides the legionary cohorts there were auxiliary cohorts, and Josephus mentions that five of these cohorts were stationed at Csarea at the time of the death of Herod Agrippa, composed to a great extent at all events of the inhabitants of Csarea and Sebaste, Ant. , xix., 9, 2; xx., 8, 7. There were in the provinces Italic cohorts composed of volunteer Roman citizens born in Italy, and in answer to the strictures of Schrer, who contends that there was no Italic cohort in Csarea at this time, Blass, in loco , asks why one of the five cohorts mentioned by Josephus may not have been composed of Roman citizens who had made their home at Csarea or Sebaste, a cohort known by the name mentioned. But Ramsay has given great interest to the subject by his account of a recently discovered inscription at Carnuntum the epitaph of a young Roman soldier, a subordinate officer in the second Italic cohort, who died at Carnuntum while engaged on detached service from the Syrian army. He sees reason to infer that there was an Italic cohort stationed in Syria in A.D. 69, and although the new discovery does not prove anything with certainty for the period in Act 10 , say 40 44 A.D., yet it becomes in every way probable that at that date, when Cornelius is described as in Act 10:1 , an Italic cohort recruited from the east was stationed in the province Syria. But even if it could be shown that no Italic cohort was stationed at Csarea from A.D. 6 41, or again from 41 44 in the reign of Herod, it by no means follows that a centurion belonging to the cohort may not have been on duty there. He may have been so, even if his cohort was on duty elsewhere, and it would be a bold thing to deny such a possibility when the whole subject of detached service is so obscure; Ramsay, Expositor , September, 1896, also Expositor , December, 1896 (Schrer’s reply), and January, 1897 (Ramsay); Schrer, Jewish People , div. i., vol. ii., p. 53 ff. E.T.; Ramsay, Was Christ born at Bethlehem? pp. 260 269; O. Holtzmann, Neutest. Zeitgeschichte , p. 108; and Wendt, in loco , (1899). . : the adjective is only used here and in Act 10:7 (Act 22:12 ), and once again in 2Pe 2:9 in the N.T. In the LXX it is found four times in Isaiah, thrice as an equivalent of , Act 24:16 , Act 26:7 (2), righteous, upright, cf. also Pro 12:12 , once as an equivalent of , liberal, generous, see on Act 8:2 above; frequent in Ecclus. and Macc., see also Trench, N.T. Synonyms , i., p. 196. Taken by itself the word might denote goodness such as might characterise a Gentile, cf. Act 17:23 , and its classical use (like the Latin pietas ); but construed with . it certainly seems to indicate that Cornelius was “a God-fearing proselyte” (not to be identified it would seem with “proselytes of the gate,” although the confusion is common (Schrer, Jewish People , div. ii., vol. ii., p. 316 E.T.)). In Acts this class of proselyte is always so described (or .) “they that fear God,” i.e. , the God of the Jews, cf. Act 10:22 ; Act 10:35 , Act 13:16 ; Act 13:26 , etc. All the incidents of the story seem to point to the fact that Cornelius had come into relations with the synagogue, and had learned the name and the fear of the God of Israel, cf. Act 10:2 ; Act 10:22 ; Act 10:25 , without accepting circumcision, see especially Ramsay, Expositor , p. 200 (1896), where he corrects his former remarks in St. Paul , p. 43; Hamburger, Real-Encyclopdie des Judentums , “Fremder,” i., 3, p. 382; Hort, Ecclesia , p. 58; O. Holtzmann, Neutest. Zeitgeschichte , pp. 184, 185; Weizscker, Apostolic Age , i., 103 E.T.; McGiffert, Apostolic Age , p. 101, note, and for a further explanation of the distinction between the and the “proselytes of the gate” cf. Muirhead Times of Christ (T. & T. Clark), pp. 105, 106. : the centurions of the N.T. are always favourably represented, cf. Mat 8:5 , Luk 7:9 ; Luk 23:47 , Act 27:3 . here includes not only the family but the whole household, cf. Act 7:10 , Act 11:14 , Act 16:31 , Act 18:8 , etc.; Luk 1:27 ; Luk 10:5 ; Luk 19:9 , thus the soldier “who waited on him continually” is also called . ( cf. . .), favourite word with St. Luke in the sense of “family” (Lekebusch, Friedrich) as compared with the other Evangelists, but often found in St. Paul ( cf. Hebrews), so also LXX, Gen 7:1 ; Gen 47:12 . St. Peter uses the word so in Act 11:14 , and in 1Pe 2:18 we have . St. Chrysostom well says: “Let us take heed as many of us as neglect those of our own house” ( Hom. , xxii.). Cf. too Calvin, in loco . . , see note on Act 9:36 ; the word occurs frequently in Ecclus. and Tobit, and its occurrence here and elsewhere in Acts illustrates the Jewish use of the term; but although it is true to say that it does not occur in Acts in any Christian precept, St. Paul applies the word to the collection made from the Christian Churches for his nation at Jerusalem, Act 24:17 , a collection to which he attached so much importance as the true outcome of Christian love and brotherhood, see l.c. How highly almsgiving was estimated amongst the Jews we may see from the passages referred to in Hastings’ B.D. and B.D. 2 ; Uhlhorn’s Christian Charity in the Ancient Church , p. 52 ff. E.T.; but it should be remembered that both in Ecclus. and Tobit there are passages in which both almsgiving and fasting are also closely connected with prayer, Sir 7:10 , Tob 12:8 . ., i.e. , Israel, as always in Luke, see above on Act 4:25 . Both this and his continuous prayer to God, Act 10:30 , characterise him as half a Jew (Weiss). : Luk 24:53 , and three times in Acts (once in a quotation, Act 2:25 ), but only used once in Matthew and Mark, and not at all by St. John; on St. Luke’s predilection for and its compounds see Friedrich, pp. 5, 6. The description of the centurion no doubt reminds us of the description of another centurion in Luk 7:5 (so Weiss), but we are not obliged to conclude that the centurion here is merely pictured after the prototype there; but the likeness may possibly point to the same source for both narratives, as in some respects the language in the two cases is verbally alike, see Feine. : “ preces et liberalitas commendantur hic; accedit jejunium , Act 10:30 ”; so Bengel, and he adds, “Benefici faciunt, quod Deus vult: precantes iidem quod volunt, Deus facit”.
[237] Westcott and Hort’s The New Testament in Greek: Critical Text and Notes.
[238] Westcott and Hort’s The New Testament in Greek: Critical Text and Notes.
[239] Westcott and Hort’s The New Testament in Greek: Critical Text and Notes.
Fuente: The Expositors Greek Testament by Robertson
devout = pious. Greek. eusebes. Here, Act 10:7; Act 22:12. 2Pe 2:9. Not the same as in Act 2:5; Act 8:2.
God. App-98.
alms. Greek. eleemosune. See note on Act 3:2.
people. Greek. laos. See note on Act 2:47.
prayed. Greek. deomai. App-134.
Fuente: Companion Bible Notes, Appendices and Graphics
2. . . . . .] i.e. he had abandoned polytheism, and was a worshipper of the true God: whether a proselyte of the gate, or not, seems uncertain. That he may have been such, there is nothing in the narrative to preclude: nor does Meyers objection apply, that it is not probable that, among the many thousand converts, no Greek proselyte had yet been admitted by baptism into the church. Many such cases may have occurred, and some no doubt had: but the object of this providential interference seems to have been, to give solemn sanction to such reception, by the agency of him who was both the chief of the Apostles, and the strong upholder of pure Judaism. It is hardly possible that (Act 10:22) should have been said of a Gentile not in any way conformed to the Jewish faith and worship. The great point (ch. Act 11:3) which made the present event so important, was, that Cornelius was . Doubtless also among his company (Act 10:24) there must have been many who were not proselytes.
] The Jewish inhabitants, see ch. Act 26:17; Act 26:23; Act 28:17; Joh 11:50; Joh 18:14 al.
. .] From Corneliuss own narrative, Act 10:31, as well as from the analogy of Gods dealings, we are certainly justified in inferring, with Neander, that the subject of his prayers was that he might be guided into truth, and if so, hardly without reference to that faith which was now spreading so widely over Juda. This is not matter of conjecture, but is implied by Peters . . Further than this, we cannot infer with certainty; but, if the particular difficulty present in his mind be sought, we can hardly avoid the conclusion that it was connected with the apparent necessity of embracing Judaism and circumcision in order to become a believer on Christ.
Fuente: The Greek Testament
Act 10:2. , with) Implying the close connection of the master and his household, of the commander and his soldiers: Act 10:7.-, his house) Comp. ch. Act 11:14.- , to the people) Among many of the Jews there was at that time great poverty. GOD repaid the debt of the poor, in their stead. The grace of GOD towards Israel recompenses the favour of Cornelius towards the Israelites.-, praying) Prayer and liberality are commended here; fasting is added, Act 10:30. The beneficent do what GOD wishes: what these same persons in praying wish for, GOD does.
Fuente: Gnomon of the New Testament
devout: Act 10:7, Act 10:22, Act 2:5, Act 8:2, Act 13:50, Act 16:14, Act 22:12, Luk 2:25
one: Act 10:35, Act 9:31, Act 13:16, Act 13:26, 1Ki 8:43, 2Ch 6:33, Job 1:1, Psa 102:15, Ecc 7:18, Isa 59:19, Dan 6:26, Rev 15:4
with: Act 10:7, Act 16:15, Act 18:8, Gen 18:19, Jos 24:15, Job 1:5, Psa 101:6-8
which: Act 10:4, Act 10:22, Act 10:31, Act 9:36, Psa 41:1, Isa 58:7, Isa 58:8, Luk 7:4, Luk 7:5, Rom 15:26, Rom 15:27, 2Co 9:8-15
and prayed: Act 9:11, Psa 25:5, Psa 25:8, Psa 25:9, Psa 55:17, Psa 86:3,*marg. Psa 88:1, Psa 119:2, Pro 2:3-5, Dan 6:10, Dan 6:16, Dan 6:20, Mat 7:7, Mat 7:8, Luk 18:1, Col 4:2, 1Th 5:17, Jam 1:5
Reciprocal: Lev 25:17 – fear 1Ki 8:40 – fear thee 1Ki 18:3 – feared the Lord Job 27:10 – will he always Psa 25:12 – What Psa 50:23 – to him Psa 85:9 – Surely Isa 56:3 – the son Isa 64:5 – rejoiceth Dan 4:27 – by showing Mal 3:16 – that feared Mat 6:2 – when Mat 25:17 – he also Luk 3:11 – He that hath two Luk 21:36 – pray Luk 23:50 – a good Act 17:17 – devout Act 18:7 – worshipped Rom 2:26 – General Eph 6:18 – Praying 1Ti 2:8 – lifting 1Ti 3:4 – ruleth
Fuente: The Treasury of Scripture Knowledge
2
Act 10:2. Cornelius was a Gentile and lived under the Patriarchial Dispensation, which made it appropriate for him to worship God in the manner described. That dispensation, like the two others, had its better as well as less devoted members, and Cornelius was one of the best. He was a busy man in practical matters, so his praying to God always means he was continually a praying man.
Fuente: Combined Bible Commentary
Act 10:2. A devont man, etc. We enter here upon the description of the personal character of Cornelius; and the particulars contained even in this verse are copious and impressive. It is useful to enumerate them separately: (1) He was a devout or religious man. The word () used here has reference simply to personal character, and is different from the other word () similarly translated elsewhere (as in Act 17:4), and denoting a proselyte to Judaism. (2) The character of the religion of Cornelius is yet more precisely described by the statement that he was one that feared God. This phrase, God-fearing, as used in Scripture, is full of meaning. It denotes that all the concerns of life and duty are referred to God. As employed here of Cornelius, it implies that he had given up the polytheism in which he had been brought up. (3) With all his house. This exhibits his religion in a wider scope, and gives us a still higher view of his character. His piety was not merely personal, but domestic. His house was regulated on religious principles. And this, as we shall see, is in harmony with what we read below. (4) He gave alms. His religious faith exhibited proof of its reality by practical sympathy, charity, and self-denial. (5) He gave much alms. The help he bestowed on the poor was not scanty, but liberal and large. This additional touch in the portrait should by no means be overlooked. (6) These alms were given to the people, i.e. to the Jewish people. This is a very expressive feature in the portrait. He treated the Jews around him, not with scorn, but with kindness. This charity to them meant more than if it had been shown to compatriots and persons having the same early religious associations with himself in an Italian city. Mr. Humphry says very well here: His almsgiving was the more remarkable, as being contrary to the practice of Roman officers, who generally plundered the provincials to the utmost. This particular co-ordinates Cornelius with that centurion in the Gospel history whose servant was healed by Christ (see Luk 7:5). (7) This centurion at Csarea was a man of prayer. Here we see in him the very heart of the reality of religion. (8) Not only so, but he was persevering in prayer: he prayed continually ( ). Prayer with him was not a mare impulse, but a habit; and this has always been the characteristic of the saints. As to the meaning of the adverb employed here, Dr. Adam Clarke says of Cornelius: He was ever in the spirit of prayer, and often in the act.
Further illustrations of the character of Cornelius will come to view as we proceed. But meanwhile it demands our observation that a man so eminently good should be placed at the head of all Gentile Christianity. This was, as the same commentator says, a proper person to be the connecting link between the two peoples. The choice of such a man for such a place in history leads us to recognise the wisdom and goodness of God. And this remark may be added, that the facts before us are in harmony with other facts in the early Gospel history. Just as the apostles were men of high character, so it is here. St. John and (probably) St. Peter were earnest disciples of John the Baptist. St. Paul had always been marked by a strong zeal for religion, and for a strictly moral life. So the great representative Gentile convert was a man of the highest character. Salvation is indeed available for the worst sinners, and the worst sinners may become great saints; but in the choice of the conspicuous members of the earliest Church, no special honour is put upon reclaimed profligates.
Fuente: A Popular Commentary on the New Testament
See notes on verse 1
Fuente: McGarvey and Pendleton Commentaries (New Testament)
10:2 [A] {a} devout [man], and one that feared God with {b} all his house, which gave much alms to the people, and prayed to God alway.
(a) So that he worshipped one God, and was not an idolater, and neither could he be void of faith in Christ, because he was a devout man: but as of yet he did not know that Christ had come.
(b) This is a commendable thing about the man, that he laboured to have all his household, and well-known friends, and acquaintances to be religious and godly.
Fuente: Geneva Bible Notes
Cornelius lived a moral life because he feared God, as did the other members of his household. His generosity to the people (Gr. to lao, i.e., to the Jews) and his prayers (Gr. deomai, lit. begging) were further evidences of his respect for Israel’s God. His relations with God and people were admirable (cf. Mat 22:37-39). Cornelius had not become a full Jewish proselyte (Act 11:3), but he did pray to the Jews’ God. The Jews called full Gentile proselytes who had undergone circumcision "proselytes of righteousness." They referred to Gentiles who adhered to Judaism to a lesser extent without submitting to circumcision "proselytes of the gate." Luke called these latter people "God-fearers." Cornelius may have been one of the latter proselytes or "God-fearers," and the Ethiopian eunuch may have been another (cf. Act 8:27). This type of Gentile constituted fertile soil for the gospel seed (cf. Act 8:26-40). It was mainly such God-fearing Gentiles who responded to Paul’s ministry.
Scholars debate the existence of the God-fearers as a distinct group. [Note: See, for example, the series of articles featured in Biblical Archaeology Review 12:5 (September-October 1986) under the general title, "The God-Fearers-Did They Exist?": Robert S. MacLennan and A. Thomas Kraabel, "The God-Fearers-A Literary and Theological Invention," pp. 46-53; Robert F. Tannenbaum, "Jews and God-Fearers in the Holy City of Aphrodite," pp. 54-57; and Louis H. Feldman, "The Omnipresence of the God-Fearers," pp. 58-63.] The scriptural evidence points to their existence (cf. Act 10:2; Act 10:22; Act 10:35; Act 13:16; Act 13:26; Act 13:43; Act 13:50; Act 16:14; Act 17:4; Act 17:17; Act 18:7), and this has been the opinion of the majority of scholars over the years.
Some students of Acts have contended that Cornelius was a believer (i.e., an Old Testament saint) before he sent for Peter. [Note: E.g., Ironside, Lectures on . . ., pp. 245, 268.] Some scholars argue that Cornelius was righteous before he heard Peter’s gospel message, so it is unnecessary for people to hear the gospel to be saved. [Note: E.g., John Sanders, "Inclusivism," in What about Those Who Have Never Heard? Three Views on the Destiny of the Unevangelized, p. 40; but see 10:43; 11:14). For refutation of this view, see Ramesh Richard, "Soteriological Inclusivism and Dispensationalism," Bibliotheca Sacra 151:601 (January-March 1994):85-108.] It seems to many others, and to me, that in view of what we read in this chapter and the next he was not truly saved (i.e., justified) until Act 10:44 (cf. Act 11:14).