Exegetical and Hermeneutical Commentary of Acts 10:17
Now while Peter doubted in himself what this vision which he had seen should mean, behold, the men which were sent from Cornelius had made inquiry for Simon’s house, and stood before the gate,
17 24. Arrival of the Messengers from Cornelius: Peter goes with them to Csarea
17. Now while Peter doubted ( was much perplexed) in himself ] The original verb implies “to be thoroughly at a loss, and not know which way to turn.” It is used (Luk 9:7) of Herod’s perplexity about Christ, when men said that John the Baptist was risen from the dead. Peter, aroused from his trance, was to apply what he had seen and heard, but he knew not how to begin the work.
stood before the gate ] Literally, at the porch. The position of the house had been described to Cornelius ( Act 10:6), and when his messengers found the details true, it must have given them confidence that their errand was to be a successful one.
Fuente: The Cambridge Bible for Schools and Colleges
Doubted in himself – Doubted in his own mind. He was perplexed, and did not know how to understand it.
Behold, the men … – We see here an admirable arrangement of the events of Providence to fit each other. Every part of this transaction is made to harmonize with every other part; and it was so arranged that just in the moment when the mind of Peter was filled with perplexity, the very event should occur which would relieve him of his embarrassment. Such a coincidence is not uncommon. An event of divine Providence may be as clear an expression of his will, and may as certainly serve to indicate our duty, as the most manifest revelation would do, and a state of mind may, by an arrangement of circumstances, be produced that will be extremely perplexing until some event shall occur, or some field of usefulness shall open, that will exactly correspond to it, and indicate to us the will of God. We should then carefully mark the events of Gods providence. We should observe and record the train of our own thoughts, and should watch with interest any event that occurs, when we are perplexed and embarrassed, to obtain, if possible, an expression of the will of God.
Before the gate – The word here rendered gate, pulona refers properly to the porch or principal entrance to an Eastern house. See the notes on Mat 9:2; Mat 26:71. It does not mean, as with us, a gate, but rather a door. See Act 12:13.
Fuente: Albert Barnes’ Notes on the Bible
Verse 17. While Peter doubted – the men – stood before the gate] In all this we find an admirable display of the economy of Providence. Cornelius prays, and has a vision which prepares him to receive instruction from Peter: Peter prays, and has a vision which prepares and disposes him to give instruction to Cornelius. While he is in doubts and perplexity what the full meaning of the vision might be, the messengers, who had been despatched under the guidance of an especial Providence, came to the door; and the Holy Spirit gives him information that his doubts should be all cleared up by accompanying the men who were now inquiring for him. How exactly does every thing in the conduct of Providence occur; and how completely is every thing adapted to time, place, and occasion! All is in weight, measure, and number. Those simple occurrences which men snatch at, and press into the service of their own wishes, and call them providential openings may, indeed, be links of a providential chain, in reference to some other matter; but unless they be found to speak the same language in all their parts, occurrence corresponding with occurrence, they are not to be construed as indications of the Divine will in reference to the claimants. Many persons, through these misapprehensions, miscarrying, have been led to charge God foolishly for the unsuccessful issue of some business in which their passions, not his providence, prompted them to engage.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Doubted in himself; recollecting himself; for the vision had so affected him, that it had put him into a kind of ecstasy, out of which when he came to himself,
behold, the men; the two servants and the soldier which Cornelius had sent.
Fuente: English Annotations on the Holy Bible by Matthew Poole
17-24. while Peter doubted . . .what this should mean, behold, the three men . . . stood before thegate . . . and asked“were inquiring,” that is, inthe act of doing so. The preparations here madeof Peter for hisGentile visitors, as of Cornelius for himare devoutly to be noted.But besides this, at the same moment, “the Spirit”expressly informs him that three men were inquiring for him, and bidshim unhesitatingly go with them, as sent by Him.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Now while Peter doubted in himself,…. For notwithstanding what he had heard and seen, he had not at once a full knowledge of this matter. Beza’s most ancient copy reads, “as he was in himself, he doubted”; that is, when he came to himself, for he was before, as it were, out of himself, and was in a trance, or ecstasy; and now being come to himself, and reflecting on what he had seen and heard, he had some doubts and hesitations in his mind:
what this vision which he had seen should mean; what the vessel or sheet should signify, what should be meant by the four-footed beasts, c. why he should be called to arise, and kill, and eat such creatures, and what should be designed by God’s cleansing them and while he was revolving these things in his mind, and at some uncertainty about them, something providentially happened, which was a key unto, and opened the whole vision clearly to him:
behold, the men which were sent from Cornelius, had made inquiry for Simon’s house; they were come to Joppa, and, according to the direction given them, had inquired and found out the house of Simon the tanner, where Peter was:
and stood before the gate; of the house; perhaps knocking at it, in order to bring out somebody within to them, of whom they might inquire for Peter.
Fuente: John Gill’s Exposition of the Entire Bible
Was much perplexed in himself ( ). Imperfect active of , intensive compound (, thoroughly, and privative and , way), to be completely at a loss to know what road to take. Old verb, but in N.T. only in Luke and Acts. Page notes that Luke is singularly fond of verbs compounded with . See on Lu 9:7 and Ac 2:12. When out of the ecstasy he was more puzzled than ever.
Might be ( ). Optative with in indirect question simply retained from the direct (Robertson, Grammar, pp. 1021, 1044). See Ac 17:18, for the direct and Lu 1:62 for the indirect ( both times). It is the conclusion of a fourth class condition.
Having made inquiry (). First aorist active participle of , another compound of , to ask one after another, to ask through, old verb, but only here in the N.T. It took diligent inquiry to find the obscure house of Simon the tanner.
Stood before the gate ( ). Second aorist active indicative of , intransitive. Note repetition of . The messengers stopped right at the folding gates of the passage () which led from the street to the inner court or house.
Fuente: Robertson’s Word Pictures in the New Testament
Doubted [] . See on Luk 9:7.
In himself. On reflection, as compared with his ecstatic state.
Had made inquiry [] . “Having inquired out;” having asked their way through [] streets and houses, until they found the dwelling of the tanner, who was an obscure man, and not easily found.
Fuente: Vincent’s Word Studies in the New Testament
Peter Confers with Messengers of Cornelius, V. 17-22
1) “Now while Peter doubted in himself,” (hos de en heauto dieporie ho Petros) “Then as Peter was perplexed or questioning in himself,” meditating on what he had seen and heard, seriously considering the-meaning and consequence of the meaning.
2) “What this vision which he had seen should mean,” (ti an eie to horama ho eiden) “What the vision that he had seen really meant,” what the effect on men would be when reported and what their response would mean, Act 10:9-16.
3) “Behold, the men which were sent,” (idou hoi andres hoi apestalmenoi) “Behold, the men who had been commissioned or sent on a mission,” by Cornelius to Joppa, Act 10:7-8; Act 11:13-14. They were men Peter would have formerly considered unclean.
4) “From Cornelius had made enquiry for Simon’s house,” (hupo tou korneliou dierotesantes ten oikian tou Simonos) “By authority, and by instrumentality of Cornelius (were) inquiring for the house of Simon (the tanner),” where Peter was lodging, apparently inquiring from door to door, Act 10:5-6.
5) “And stood before the gate,” (epestesan epi ton pulona) “Stood or were standing upon the porch,” the outer gate to the portico hallway or passage leading to the door of Simon the tanner’s house, to deliver their message to Peter. These men were the two household servants and trusted sentry of Cornelius’ Centurion Italian Band, Act 10:7-8.
Fuente: Garner-Howes Baptist Commentary
17. Peter was taught not only by the vision, but also by the Word of God; and yet in seeing he saw not, until the Spirit is unto him an interpreter; a most excellent mirror of our slackness. Although we be yet far unlike to Peter; for we are so far from understanding by and by what God will, or to what end he speaketh to us, that many interpretations are scarce sufficient for us. But we must also note that which Luke addeth, that Peter did think earnestly upon the vision, to wit, after that he was come to himself again after his amazedness; for this was a token of godly reverence, that he did not carelessly suffer the vision to escape him. Therefore the Lord opened to him when he did knock, (Mat 7:7.) And we are justly plagued for our sluggishness, in that we profit no better in the Word of the Lord, seeing we are so cold, and have so small desire to inquire.
Fuente: Calvin’s Complete Commentary
CRITICAL REMARKS
Act. 10:17. , doubted in himself, or mas much perplexed in himself (as in Act. 2:12, Act. 10:24), seems to intimate that Peters trance was over and Peter himself returned to his ordinary consciousness.
Act. 10:19. The Spirit said unto him.Neander thinks that Peters attention was first arrested by the sound of the mens voices in the court below, and that the Spirit only explained to him the connection between their visit and his meditations. This, however, is incorrect. The numeral three is by some codices omitted, while others have two; and instead of the present seek the participle seeking. Westcott and Hort read men seeking; Alford, Hackett, and Zckler men seek.
Act. 10:21. Which were sent unto him from Cornelius should be omitted on the authority of the best MSS.
Act. 10:22. Warned from God, one word , signifies was divinely instructed. (Compare Mat. 2:12; Mat. 2:22.)
Act. 10:23. For Peter went away, the best authorities read, he arose and went away. The brethren from Joppa were six in number (Act. 11:12), the whole company ten.
HOMILETICAL ANALYSIS.Act. 10:17-23
Corneliuss Messengers at Joppa; or, the Gentile knocking for Admission
I. The arrival of the messengers at Joppa.
1. The time of their arrival. While Peter doubted in himself what the vision he had seen should mean. A reminder that inspired men often saw and heard, thought and spoke, more than they could immediately understand. As Joppa was thirty Roman, or twenty-seven and a half English miles, from Csarea, Corneliuss servants would not require to leave their masters house till the morning after the vision (Act. 10:9) in order to reach Simons dwelling about, or shortly after, noon; although it is quite probable that they started the night before the day of their arrival.
2. Their conduct on arrival. Like good servants, they carried out their masters instructions with exactness. Having inquired for Simons house and been directed thither, they stood before the gate, which opened directly into the house or court, where, having called on some one to come out, they respectfully asked if Simon, surnamed Peter, lodged within. How many blunders might he avoided were all messengers equally faithful and minute!
II. The direction of Peter by the Spirit.
1. The announcement. Behold (three), men seek thee! The numeral, omitted by the best codices, was probably inserted from Act. 10:7 or Act. 11:11. If, however, it formed part of the communication inwardly whispered to Peter, it sufficiently proved that communication to be supernatural. The notion that Peter came to know about the presence of the men by hearing their footsteps and voices in the court below (Neander) is contemptuously rejected by critics of the Baur and Zeller school.
2. The commandment. Arise and get thee down, and go with them nothing doubtingi.e., making no scruples on the ground that they are heathen. This again confirms the supernatural character of the prompting of which Peter was conscious, since, though from the housetop, he might have heard the men calling for him, it is little likely he could either have known them to be three, or guessed what they wanted.
3. The incitement. For I have sent them. Peter having recognised the voice that spake within him to be Christs or the Spirits, and having learnt that Christ had sent the messengers, immediately proceeded to grant them an interview.
III. The conversation of Peter with the messengers.
1. Peters introduction of himself and inquiry at the messengers. Behold, I am he whom ye seek (compare Joh. 18:4-8)an example of frank courtesy; What is the cause wherefore ye are come?a pattern of direct speech (Mat. 5:37).
2. The reply of the messengers concerning their master. Announcing
(1) his nameCornelius;
(2) his ranka centurion;
(3) his charactera righteous man, a person of rectitude (), one that feareth God ( ), and of good report, or well reported of by all the nation of the Jews (compare on Act. 10:1-2), like Ananias (Act. 22:12) and Demetrius (3Jn. 1:12). That man must be good who is well reported of by his own domestics or servants.
(4) His visionwarned of God, or divinely instructed (compare Mat. 2:12), by a holy angeli.e., through his agency (Peter was instructed by the Spirit), to send for thee into his house, and to hear words from thee. With this the last vestige of doubt disappeared from Peters mind. He called them in and lodged them, as Laban did the messengers of Abraham (Gen. 24:31).
IV. The journey of Peter to Csarea.
1. After providing the messengers with hospitable entertainment. He called them in and lodged them over night. Hospitality to strangers a duty practised in Old Testament times (Gen. 18:3; Gen. 19:1; Gen. 24:31; Exo. 2:20), and enjoined upon Christians (Rom. 12:13; 1Ti. 3:2; 1Ti. 5:10; Heb. 13:2).
2. With cheerful alacrity. On the morrow he arose and went with them, in obedience to Gods command, and in accordance with their invitation.
3. Accompanied by certain brethren from Joppa. Six in number (Act. 11:12), they may have escorted the Apostle as his personal friends, or out of a natural desire to see the issue of so remarkable an occurrence.
Learn.
1. The duty of looking for and following the Spirits guidance.
2. The beauty of Christian courtesy.
3. The excellence of household piety.
4. The value of fidelity in service.
HINTS AND SUGGESTIONS
Act. 10:17. The Embassy from Csarea to Joppa.A testimony to
I. The poverty of heathenism, which has nothing that can satisfy the soul.
II. The power of the gospel, which can draw towards itself men of all ranks and characters.
III. The love of God, who will have all men to be saved.
Act. 10:19-20. The Offices of the Spirit towards Christs Servants.
I. To inform their minds.Behold three men seek thee!
II. To direct their steps.Arise and go with them!
III. To find them work.I have sent them!
Act. 10:22. Corneliuss Certificates of Character were three.
I. That of the angel, which was practically that of God (Act. 10:4).Compare the cases of Daniel (Dan. 10:11) and Nathanael (Joh. 1:47). Who would not wish to be possessed of such a testimonial to the genuineness of ones piety? The nearest approach to this is the witness of the Spirit through the word (Rom. 8:16).
II. That of his messengers, who were members of his own household (Act. 10:7). He whose piety can stand the inspection of those whose eyes are constantly upon him is beyond all question a sincere disciple. Many who are supposed to be saints abroad are known to be the opposite at home.
III. That of the nation of the Jews, who might almost be considered his enemies. When a mans foes are compelled to acknowledge his goodness, he must have reached a high point of excellence. Compare the case of the centurion of Capernaum (Luk. 7:4) Even the testimony of ones neighbours is no small guarantee of substantial worth. Compare the cases of Timothy (Act. 16:2) and of Demetrius (3Jn. 1:12).
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(17) While Peter doubted in himself . . . .A doubt might well arise whether the teaching of the vision went beyond its immediate scope. The Apostle might have admitted that it abrogated the old distinction between clean and unclean meats, and yet might hesitate to answer the question, Did it do more than this?
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
17. What should mean The threefold repetition convinced him that it had a meaning; it did not tell him what meaning. Did it mean simply what it said, namely, that all animals were now clean, the old distinction being abolished, so that Peter might eat pork, or oysters, or what he pleased? Or was this meaning pregnant with an inner meaning, an idea within an idea; what theologians have called, perhaps not happily, “a double sense?” The event shows that there was this interior lesson within the exterior. It is what we have described in our note on Mat 1:15, an antitype indicated by and through the type. The distinction between clean and unclean animals was a type of which the distinction between Jews and Gentiles was the antitype. And thus, verbally or visibly, the typical point in the type is so indicated that it describes and predicts the corresponding point in the antitype. The predicted abolishment of the distinction between typical animals contains a prediction of the abolishment of the distinction between antitypical men. (See notes on Joh 2:19-20.)
Before the gate The entrance at the front, from the street. The messenger did not enter the house, being of a Jew.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Now while Peter was much perplexed within himself what the vision which he had seen might mean, behold, the men who were sent by Cornelius, having made enquiry for Simon’s house, stood before the gate, and called and asked whether Simon, who was surnamed Peter, was lodging there.’
While Peter in great perplexity was wondering what the vision could mean, the men from Cornelius arrived at the entrance of the house and called out, asking for Peter, having enquired the way there. The way this is described is interesting, bringing out that this was a small trader’s residence with no porter protecting the gate. Anyone who anted to could look in to the small courtyard and call out.
They ‘stood before the gate’. It is clear that these men were taking the greatest care not to cause offence. They knew that a Gentile was not welcome in the home of a strict Jew. Thus they did not enter the building until invited.
Fuente: Commentary Series on the Bible by Peter Pett
The arrival of the messengers:
v. 17. Now while Peter doubted in himself what this vision which he had seen should mean, behold, the men which were sent from Cornelius had made enquiry for Simon’s house, and stood before the gate,
v. 18. and called, and asked whether Simon, which was surnamed Peter, were lodged there.
v. 19. While Peter thought on the vision, the Spirit said unto him, Behold, three men seek thee.
v. 20. Arise therefore, and get thee down, and go with them, doubting nothing; for I have sent them.
v. 21. Then Peter went down to the men which were sent unto him from Cornelius, and said, Behold, I am he whom ye seek; what is the cause wherefore ye are come?
v. 22. And they said, Cornelius, the centurion, a just man, and one that feareth God, and of good report among all the nation of the Jews, was warned from God by an holy angel to send for thee into his house, and to hear words of thee.
v. 23. Then called he them in and lodged them. The vision which God had sent to Peter troubled, perplexed him, it made him uneasy, uncertain as to what to do next. The general drift of the intended communication he observed, but its application was not clear to him. Did it mean only the abolishing of the ceremonial part of the Old Testament revelation, or was even more than this included? And to what special case did the Lord have reference? But these doubts and perplexities were quickly removed, for in the meantime the messengers of Cornelius had reached the city; they had made inquiry as to the location of the house to which they were directed; they had found the right place and were even now standing at the gate below. The vaulted passageway which, in Oriental houses, led from the street to the inner court was closed on the outside by a heavy folding gate with a small wicket kept by a porter. At this gate the messengers were standing, calling out, either to the porter or to some of the other servants in their inquiry, whether Simon, with the surname Peter, were lodging there. Peter, who knew nothing of all this commotion, was informed concerning it by the Spirit. While he was still pondering about the vision, trying to recognize the purpose of God clearly, the Spirit told him that the men were seeking him, and bade him arise, go down, and make the trip with the men, without any doubt or hesitation, since He, God Himself, had sent the men. Here Peter had the solution of the puzzling question. He was not to shrink back in horror from the idea of accompanying the strangers, but was to go willingly and gladly. Peter still did not know what special message the men were bringing, but he followed the bidding of the Spirit. Going down to the men, who seem still to have been standing at the gate or in the passageway, he informed them as to his identity, and inquired as to the reason for their presence. And the three faithful messengers made good use of the confidence which their master had placed in them, incidentally showing their love and respect for Cornelius. They refer to him as a just man, unblamable in his relations to his fellow-men according to Jewish standards, and also as a God-fearing man, one that had accepted the God of the Jews and no longer put his trust in idols. Moreover, he had a good report, was well spoken of by the entire people of the Jews; all men had the highest regard for his integrity. Of this master they report that he had been warned of God, that he had received a message from a holy angel as the messenger of the Lord, to fetch Peter into his house, in order to hear words from him. “Connecting this message, sent by the order of a ‘holy angel,’ with the vision, and with the command of the Spirit to go with the men, nothing doubting, Peter now in an instant sees that he is called by divine authority, through the angel, through the vision, through the Spirit, to do what he had always before thought sinful, to go into the house of a Gentile, and to speak to him the Word of the Lord. Nothing less than an unmistakable divine call could have induced him to do this; but now he has no alternative unless he would withstand God. ” The first result of this clear grasp of the situation was that Peter invited the messengers in, made them his guests, and provided proper lodging for them. Peter now understood that God was not only the God of the Jews, but of the Gentiles as well, since He wants all men to be saved and to come to the knowledge of the truth. In the whole story the hand of the Lord is evident. And so the entire course of every person’s life is in the hand of God, all circumstances being ordered by God, even the so-called chance happenings. And God ever renews evidence of the fact that He wants people to come near to the Word, and wants to bring the Word near to the people.
Fuente: The Popular Commentary on the Bible by Kretzmann
Act 10:17-20 . The was now over. But when Peter was very doubtful in himself what the appearance, which he had seen, might mean (comp. Luk 8:9 ; Luk 15:26 ). The true import could not but be at once suggested to him by the messengers of Cornelius, who had now come right in front of the house, to follow whom, moreover, an internal address of the Spirit urged him.
] i.e. in his own reflection , contrasted with the previous ecstatic condition.
.] as in Act 5:24 , Act 2:12 .
] See on Act 1:10 .
] at the door . See on Mat 26:71 .
] Kuinoel quite arbitrarily: “ sc. , evocato quopiam , quod Judaei domum intrare metuebant, ver.18.” They called below at the door of the house, without calling on or calling forth any particular person, but in order generally to obtain information from the inhabitants of the house, who could not but hear the calling. That Peter had heard the noise of the men and the mention of his name, that he had observed the men, had recognised that they were not Jews, and had felt himself impelled by an internal voice to follow them, etc., are among the many arbitrary additions (“of a supplementary kind”) which Neander has allowed himself to make in the history before us.
] with the imperative denotes nothing more than the adversative at . “Men seek thee: but (do not let yourself be sought for longer and delay not, but rather) arise (as Act 10:13 ) and go down.” The requisition with breaks off the discourse and renders the summons more urgent. See Fritzsche, ad Marc. p. 370; Baeumlein, Partik. p. 17 f.
.] in no respect (Jak. i. 6; Bernhardy, p. 336) wavering (see on Rom 4:20 ); for I , etc. The designates Himself as the sender of the messengers, inasmuch as the vision (Act 10:3-7 ) did not ensue without the operation of the divine Spirit, and the latter was thus the cause of Cornelius sending the messengers.
] with emphasis. Chrysostom rightly calls attention to the and the of the Spirit.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
Now while Peter doubted in himself what this vision which he had seen should mean, behold, the men which were sent from Cornelius had made inquiry for Simon’s house, and stood before the gate, (18) And called, and asked whether Simon, which was surnamed Peter, were lodged there. (19) While Peter thought on the vision, the Spirit said unto him, Behold, three men seek thee. (20) Arise therefore, and get thee down, and go with them, doubting nothing: for I have sent them. (21) Then Peter went down to the men which were sent unto him from Cornelius; and said, Behold, I am he whom ye seek: what is the cause wherefore ye are come? (22) And they said, Cornelius the centurion, a just man, and one that feareth God, and of good report among all the nation of the Jews, was warned from God by a holy angel to send for thee into his house, and to hear words of thee. (23) Then called he them in, and lodged them. And on the morrow Peter went away with them, and certain brethren from Joppa accompanied him. (24) And the morrow after they entered into Caesarea. And Cornelius waited for them, and had called together his kinsmen and near friends. (25) And as Peter was coming in, Cornelius met him, and fell down at his feet, and worshipped him. (26) But Peter took him up, saying, Stand up; I myself also am a man. (27) And as he talked with him, he went in, and found many that were come together. (28) And he said unto them, Ye know how that it is an unlawful thing for a man that is a Jew to keep company, or come unto one of another nation; but God hath showed me that I should not call any man common or unclean. (29) Therefore came I unto you without gainsaying, as soon as I was sent for: I ask therefore for what intent ye have sent for me? (30) And Cornelius said, Four days ago I was fasting until this hour; and at the ninth hour I prayed in my house, and, behold, a man stood before me in bright clothing, (31) And said, Cornelius, thy prayer is heard, and thine alms are had in remembrance in the sight of God. (32) Send therefore to Joppa, and call hither Simon, whose surname is Peter; he is lodged in the house of one Simon a tanner by the sea side: who, when he cometh, shall speak unto thee. (33) Immediately therefore I sent to thee; and thou hast well done that thou art come. Now therefore are we all here present before God, to hear all things that are commanded thee of God.
If I detain the Reader at these verses, it is but to call upon him to remark with me, the gracious manifestation of God the Holy Ghost, in speaking to Peter. I never can say enough to myself nor to the Reader, in calling the attention of both to what we are so apt to over-look; the unceasing office of God the Spirit, in his Almighty ministry in the Church. Most certain it is, that from the beginning, when the Church was formed, the Holy Ghost presided over it. He that anointed the glorious Head, anointed all his members, Joh 3:34 ; Eph 4:7 ; Psa 45:7 . All the services of the Old Testament dispensation, as types and shadows of Christ, were of his appointing, Heb 9:8 . All the Prophets were sanctified and ordained by him, Isa 6:8-9 ; Jer 1:5 ; Eze 2:2 ; 1Pe 1:10-11 . All the Apostles from him received the unction of their Apostleship, Joh 7:39 ; Luk 24:49 ; Joh 14:26 ; Act 2:1-4Act 2:1-4 . And without the Lord the Spirit ordains ministers to his service, in all ages of the Church, vain are the laying on of the hands of men. Act 20:28Act 20:28 . It is very blessed to observe in this scripture, the Lord the Spirit speaking to Peter, See also Act 16:6-7Act 16:6-7 ; 1Ti 4:1 . And I hope the Reader, from such palpable evidences to this great and leading truth of the Scriptures, will not fail to grant it due attention. Let him remember, that speaking, and sending, are personal acts, such as define real personal Being. And let him remember also, that when the Holy Ghost commanded Peter to go with the messengers of Cornelius, saying, I have sent them; and when Cornelius said to Peter: Thou hast done well that thou art come; now therefore all we are here present before God, to hear all things that are commanded thee of God : the service Peter was then called to, was God’s service, and by God’s command; and consequently this Scripture proves, the Person, Godhead, and Ministry, of God the Holy Ghost.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
17 Now while Peter doubted in himself what this vision which he had seen should mean, behold, the men which were sent from Cornelius had made enquiry for Simon’s house, and stood before the gate,
Ver. 17. Stood before the gate ] They pressed not in till licensed; they knew that Jews would not easily converse with them being Gentiles. This was their modesty, not often seen in soldiers.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
17. Valcknaer and Stier understand , as ch. Act 12:11 , where is expressed (see D in var. readd. here), ‘when he came to himself,’ but without this is very harsh, and it surely is better not to force from its obvious meaning so natural a conjunction of words as .
Fuente: Henry Alford’s Greek Testament
Act 10:17 . : “was much perplexed,” R.V., cf. Act 2:12 , Act 5:24 ; see Page’s note, Acts , p. 145. : on the optative in indirect questions used by St. Luke only, with or without , see Simcox, Language of the N. T. , p. 112; Burton, N. T. Moods and Tenses , pp. 80, 133. : only here in N.T., not in LXX, but in classical Greek for asking constantly or continually; preposition intensifies. Here it may imply that they had asked through the town for the house of Cornelius (Weiss). , cf. Act 12:13 (and Blass, in loco ). R.V. renders not “porch,” as in Mat 26:71 , but “gate,” as if it were . The was properly the passage which led from the street through the front part of the house to the inner court. This was closed next the street by a heavy folding gate with a small wicket kept by a porter (see Alford on Matt., u. s. , and Grimm-Thayer, sub v. ).
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: Act 10:17-23 a
17Now while Peter was greatly perplexed in mind as to what the vision which he had seen might be, behold, the men who had been sent by Cornelius, having asked directions for Simon’s house, appeared at the gate; 18and calling out, they were asking whether Simon, who was also called Peter, was staying there. 19While Peter was reflecting on the vision, the Spirit said to him, “Behold, three men are looking for you. 20But get up, go downstairs and accompany them without misgivings, for I have sent them Myself.” 21Peter went down to the men and said, “Behold, I am the one you are looking for; what is the reason for which you have come?” 22They said, “Cornelius, a centurion, a righteous and God-fearing man well spoken of by the entire nation of the Jews, was divinely directed by a holy angel to send for you to come to his house and hear a message from you.” 23So he invited them in and gave them lodging.
Act 10:17 “Peter was greatly perplexed” This is an imperfect active indicative, which here denotes the beginning of an action in past time.
The term is used several times by Luke to show mental confusion (cf. Luk 9:7; Act 2:12; Act 5:24; Act 10:17). Peter did not immediately understand the purpose of the vision.
“the vision” The word used here to describe Peter’s experience, horama, is the same as is used of Cornelius’ vision in Act 10:3 (cf. Act 10:19).
Act 10:19 “the Spirit said to him” The exact relationship between “the Spirit” (Act 10:19) speaking and “the angel” (Act 10:3; Act 10:22) speaking throughout this context is uncertain (cf. Act 10:20, “I have sent them Myself”). Apparently the angel spoke on the behalf of the Holy Spirit or the two are identified like an OT theophony (cf. Exo 3:2; Exo 3:4; Act 8:26; Act 8:29).
Act 10:20 This verse is very emphatic.
1. get up, participle used as an imperative
2. go downstairs, aorist active imperative
3. accompany them, present middle (deponent) imperative
4. without misgiving, participle used as an imperative
5. I have sent them Myself, ego with perfect active indicative
There was no option for Peter but to go! This was a divine appointment. The Spirit was responsible for Cornelius’ vision, Cornelius’ sending the men, Peter’s vision, and now Peter’s responding to their request.
Act 10:22 They faithfully relate what has happened.
NASB”a righteous”
NKJV”a just man”
NRSV, NJB”upright”
TEV”a good man”
This term must be used in the OT sense of “blameless.” It does not refer to sinlessness (cf. Gen 6:1; Job 1:1; Luk 1:6; Luk 2:25) or to the imputed righteousness of Christ (cf. Romans 4). This man lived up to all he understood about the will of God. See SPECIAL TOPIC: RIGHTEOUSNESS at Act 3:14.
NASB, NRSV,
NJB”God-fearing”
NKJV”one who fears God”
TEV”who worships God”
This phrase (or one like it) is used often to describe Cornelius (cf. Act 10:2; Act 10:22; Act 10:35). In Act 13:16; Act 13:26; Act 13:43; Act 13:50 it is used for those who are not racial Jews and not full proselytes, but those who regularly attended synagogues. They were called “God-fearers” (cf. Act 16:14; Act 17:4; Act 17:17; Act 18:7).
Act 10:23 “So he invited them in and gave them lodging” This is another example of Peter’s continuing separation from his Jewish legalism. It is certain that the accompanying soldier was a Roman and yet Peter invited him in for dinner and fellowship. Notice how in Act 10:48 Peter will stay in a Roman house for a few days.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
doubted = was perplexed. Greek. diaporeo. See note on Luk 9:7.
mean = be.
behold. Greek. idou. App-133.
had made enquiry . . . and = having inquired carefully. Greek. dierotao. Compound of dia App-104and erotao App-134. Only here.
before = at.
Fuente: Companion Bible Notes, Appendices and Graphics
17. Valcknaer and Stier understand , as ch. Act 12:11, where is expressed (see D in var. readd. here),-when he came to himself, but without this is very harsh, and it surely is better not to force from its obvious meaning so natural a conjunction of words as .
Fuente: The Greek Testament
Act 10:17. , within himself) It is by implication indicated, that Peter was now no longer in a state of trance. Comp. ch. Act 12:11 (Peter, after his deliverance from prison, Now I know of a surety that the Lord, etc.).-, doubted, was perplexed) The apostles were not without care for knowledge.-, behold) Often the things which encounter the godly from within and without at the one time mutually reveal one another [shed light one upon the other]. The things which thus meet and concur together are wisely to be weighed in the mind.-) having by inquiry reached, or found out.-, of Simon) The names indicated by the angel were a matter of surprise both to the inquirers and to the people of Joppa.
Fuente: Gnomon of the New Testament
Act 10:17-48
CORNELIUS CONVERTED
Act 10:17-48
17-18 Now while Peter was much perplexed-It seems that Peter came out of the trance and was disturbed or confused as to what was meant by the vision. He seems to have understood the vision, but did not know the application or spiritual significance of it. While he was in this perplexed state, the three men who had come from Caesarea were at the gate of Simon the tanners house, and making inquiry as to whether Simon, who was surnamed Peter, was stopping there. The messengers from Cornelius, by inquiry, had found the lodging place of Peter and were making inquiry for him. Luke, the writer, takes pains to make clear the close connection of providential guidance in the successive steps that have brought the messengers of Cornelius from Caesarea to Peter in Joppa. Peter saw a little later very clearly that these were all providential and designed coincidences controlled by the hand of God.
19 And while Peter thought on the vision,-As Peter was trying to solve the mystery, the Holy Spirit said to him: Behold, three men seek thee. Peter was turning over the vision in his mind and seeking for its significance, and the Holy Spirit now intercedes and directs him. The voice no longer seemed to come from heaven to the outward ear, but was heard as not less divine in the secret recesses of his soul, and he is further directed as to what he should do.
20 But arise, and get thee down,-Peter is told that he should not hesitate or doubt as to the meaning of the strange vision; he is to understand that it came from God and that he should follow it. He was to walk, as it were, blindfold, but he should trust in the assurance of faith in the hand that was guiding him. As once before (Joh 13:7) Peter knew not yet what his Lord was doing, but was to know hereafter; Peter and the messengers from Cornelius were alike acting under the guidance of God. We see here the divine hand in bringing the preacher of the gospel into the presence of the unsaved. The two visions of Cornelius in Caesarea and of Peter in Joppa occurred in teaching the same truth: God calls Jews and Gentiles to salvation through the same gospel.
21 And Peter went down to the men,-Peter at once went down from the housetop and said to the messengers from Cornelius, I am he whom ye seek: what is the cause wherefore ye are come? Peter was as yet ignorant of the reason of their coming. He had learned three things:
(1) that God was about to teach him some new truth, but the precise character of it was dimly seen;
(2)that the Holy Spirit had sent these three messengers to him;
(3)that he was to go with them.
The reason for their coming Peter could learn from the men; the light they would throw upon the vision was gradually to appear clearer and clearer to him.
22 And they said, Cornelius a centurion,-The messengers from Cornelius began at once and very briefly and pointedly told Peter the full message that they had brought from Cornelius. They described Cornelius as a centurion, a righteous man and one that feareth God, and well reported of by all the nation of the Jews. After describing Cornelius they then told Peter that God had warned him by a holy angel to send for Peter that he might hear words from him. Very likely this reminded Peter of another centurion whose name is not recorded, who was stationed at Capernaum, and had built a synagogue for the Jews. (Luk 7:5.) There was a message from God that Peter had that Cornelius needed to hear; Peter had the gospel as Gods power to save, and Cornelius was an unsaved man; hence, he needed to hear the words that Peter had for him.
23 So he called them in and lodged them.-Here, according to the translators of the Standard Version, should close the twenty-second verse. The New Testament was divided into verses by Robert Stephen in A.D. 1551, and his division into verses has been observed since that time; but it would have been better to have included the words here in verse 22, and that division would have corresponded to the paragraph division.
And on the morrow he arose-Peter had lodged the three men overnight and was ready the next morning to start on the journey from Joppa to Caesarea. He selected six Jewish brethren to go with him. (Act 11:12.) These six brethren are called they of the circumcision that believed. Peter took them for his companions that he might, if need be, afterwards appeal to them for testimony of what was done, and to explain why he had acted as he did. Probably he informed them of the message which the ser-vants of Cornelius had brought, and of the vision that he had seen in the trance, as well as what the Holy Spirit had said to him.
24 And on the morrow they entered into Caesarea.-After keeping the three men overnight Peter arranged with six Jewish brethren to go with him to Caesarea; they arrived in Caesarea the second day about three oclock after they left Joppa. It seems that it took Peter and his company longer to make the journey from Joppa to Caesarea than it had taken the three men from Caesarea to arrive in Joppa. Cornelius was waiting for them to arrive; he did not know just what time Peter and his company would arrive, but he had called together his kinsmen and his near friends to hear what Peter had to say. They returned to Caesarea the fourth day after Cornelius sent the messengers. (Verse 30.) It is very probable that Peter and his company did not leave Joppa so early and promptly as we might expect, since they did not arrive in Caesarea until about three oclock the following day. It will be noted that only the kinsmen of Cornelius and his near friends were present when Peter arrived.
25 And when it came to pass that Peter entered,-When Peter entered the house of Cornelius, Cornelius graciously met him, and fell down at his feet, and worshipped him. Cornelius regarded Peter as a messenger from God and sought to do honor to him; worshipped is from the Greek prosekunesen, and means a high degree of reverence and not actual worship, for Cornelius was not an idolator, and would not have worshipped Peter as a god. However, it seems that Peter understood Cornelius to be worshiping him.
26 But Peter raised him up,-It seems clear that Peter understood that Cornelius was not merely doing him homage, but that his acts were intended as worship; hence, he corrected Cornelius and told him to stand up, and then added, I myself also am a man. Peter did not want to receive the homage that Cornelius was offering, for such belonged not to man, but to God alone.
27 And as he talked with him,-The introduction and conversation began without, for they talked together and then Peter went in. When he came in he found many come together; the conversation without had taken some time as the term talked with him implies a long conversation; the many who were in the house shows the influence and prominence of Cornelius.
28 and he said unto them, Ye yourselves know-Peter now gives an explanation for his entering the house of Cornelius, a Gentile; he appeals to the knowledge of Cornelius and his friends, and they thus knew the strict regulations that the Jews observed in their association with the Gentiles. Peter says that it is an unlawful thing for a Jew to join himself or come unto one of another nation. Unlawful comes from athemitos, which means contrary to law or custom; it is used in this form only twice in the New Testament; Peter uses the term both times, here and in 1Pe 4:3; it means a violation of established order. The position in which Peter found himself was strangely unfamiliar, so much so that he can scarcely help apologizing, even to Romans, for his conduct. The separative ceremonial law, partly Mosaic, and partly traditional with the Jews, had built up a barrier which was difficult to overcome. However, God had showed Peter by the vision on the housetop that he should call no man common or unclean. Perhaps Peter saw this clearer now than he had done before.
29 wherefore also I came without gainsaying,-Peter had been deeply impressed with the lesson that had been taught him, and so soon as he learned what God wanted him to do without gainsaying, or without answering back, or doubting he obeyed and came at once. I ask therefore with what intent ye sent for me. No time is wasted, no delay is had; Peter at once inquires why Cornelius, a Gentile, had sent for him. Perhaps Peter had not been instructed by the Holy Spirit; it was left for Cornelius to re-veal his vision to Peter. In this way Peter could take his own vision and that of Cornelius and put them together and learn what God wanted him to do.
30-31 And Cornelius said, Four days ago,-This statement, four days ago, has been interpreted several ways, partly due to different readings of the Greek text; some read, From the fourth day until this very hour, the ninth, I was praying in my house; and behold a man stood in my presence in bright garments. The Greek text appears to mean that four days before Cornelius was praying until the ninth hour, the very hour of the day which it was when he was talking to Peter. This makes the time of Peters arrival to be after the ninth hour of the day. Cornelius relates his experience to Peter, the six Jewish brethren, and the kinsmen and near friends who had assembled. These verses can best be understood and studied in connection with the other accounts given together in verse 3. There is no new point emphasized in the rehearsal given here by Cornelius.
32 Send therefore to Joppa,-Here also Cornelius repeats what is stated in verses 5 and 6 with no additional thought. The Authorized Version adds: Who, when he cometh, shall speak unto thee. However, this phrase does not appear in the best Greek texts.
33 Forthwith therefore I sent to thee;-Cornelius had been instructed to send for Peter and he did not delay, but sent the three men the same afternoon that he had received the instruction. He commends Peter for coming so promptly by saying: Thou hast well done that thou art come. He thus commends Peter and encourages him in the task that is now before Peter by saying: We are all here present in the sight of God, to hear all things that have been commanded thee of the Lord. Cornelius not only commends Peter for his courage in breaking away from Jewish customs, but he takes no offense at the implied superiority of the Jews over the Gentiles; he tells Peter that his circle of close friends are present to hear the message from God that Peter has. This audience was fertile soil for the preaching of the gospel to the Gentiles. They were not only present in the sight of God, but they were there to hear all things that God commanded to be done. Cornelius recognizes Peter as being a messenger of God, and hence he has a message from God.
34-35 And Peter opened his mouth, and said,-Opened his mouth is a solemn form of beginning an address, and is used frequently in the New Testament. (Mat 5:2 Mat 13:35; Act 8:35 Act 18:14.) Of a truth I perceive that God is no respecter of persons. Peter now is fully convinced that God had sent an angel to Cornelius and had given him the vision on the housetop that he might know that God was no respecter of persons; that the barrier between Jew and Gentile had been removed in Christ. God is no respecter of persons/ but he is a respecter of character. A respecter of persons is one who receives or treats others, not according to what they are, but according to their outward circumstances, such as wealth or social position, nationality, or color. All men alike need salvation; God loves all men and Christ died for all; there is one and the same plan of salvation for all; hence, those who faithfully comply with the terms of salvation receive it. Peter now understands that the Gentiles are to enjoy salvation in Christ as are the Jews. God had sent him among the Gentiles and had prepared him by a vision for the venture, and he had learned that he, a Jew, had not defiled himself in Gods sight by association with the Gentiles. Peter had also learned that the Gentile was the same in the sight of God as the Jew, and that God would treat him in the same way.
36 The word which he sent unto the children of Israel,-Peter further learns that the gospel which came to the Jews was also intended to go to the Gentiles, for he is Lord of all. The word which was preached concerning Christ by John the Baptist, and then by Christ and his apostles, and now by the disciples of Christ, was the gospel or good tidings of peace which should be enjoyed in Christ. Since the gospel is a gospel of peace, obedience to it reconciles both Jew and Gentile in Christ. Christ is the Savior, not only of the Jews, but of Gentiles, of the entire world.
37 that saying ye yourselves know,-Peter affirms that Cornelius and his company knew something about Jesus of Nazareth; Caesarea was in Palestine and all Palestine had learned of Jesus. Cornelius may have been in Jerusalem during the personal ministry of Christ; at any rate, Peter affirms that Cornelius knew of him since it had been published throughout all Judaea, beginning from Galilee. During the personal ministry of Christ he had evangelized Judea and Galilee; since the death of Christ the apostles had preached in Jerusalem, Judea, and Samaria, and those who were scattered from Jerusalem had gone everywhere preaching the word. (Act 8:1 Act 8:4.) Peter limits the publication of this gospel to the time of Johns baptism. The oral gospel of the apostles began with the baptism of John and ended with the death of Christ, so far as the limited commission was concerned. The works of Christ were so public and so widespread that some knowledge of them had come to Cornelius; hence, Peter has a foundation upon which to instruct Cornelius.
38 even Jesus of Nazareth, how God anointed him-To distinguish which Jesus, Peter designates that it is Jesus of Nazareth. God had anointed him with the Holy Spirit and had given him power to work miracles. He was anointed with the Holy Spirit when he was baptized. (Luk 3:22.) After his baptism he went about doing good, and exercising the power that God had given him in healing all that were oppressed of the devil. Those who had evil spirits and demons were oppressed by the devil. Peter here recognized the reality of the devil. The reason assigned for his being able to do this was that God was with him. Nicodemus had confessed that no one can do these signs that thou doest, except God be with him. (Joh 3:2.)
39 And we are witnesses of all things which he did-Jesus had made his apostles his witnesses. (Act 1:8.) The apostles had followed him from his early ministry to his crucifixion; they had seen him after his resurrection and saw him ascend to the Father; hence, they could be his witnesses both in the country of the Jews, and in Jerusalem. They had borne witness of him in Jerusalem and in Judea. Peter could say to Cornelius that he had heard of these things, but his apostles had seen them; Peter knew them at firsthand, so he was a competent witness. He could say that he knew when, where, to whom, and under what circumstances all these things which Cornelius had heard about were done. The Jews, in whose country and chief city these good things were done, slew this Jesus of Nazareth, hanging him on a tree. Peter had used this expression once before. (Act 5:30.) Peter represented in Act 2:23 the crucifixion as an act of the rulers and people of Jerusalem, and not of the Roman governor.
40-41 Him God raised up the third day,-Again Peter brings in contrast what the people did for Jesus of Nazareth and what God did for him-the people crucified him, but God raised him from the dead; the people were working contrary to God. Not only were the apostles witnesses, but God himself bore witness of Jesus by raising him from the dead. The Jews thought that they had destroyed Jesus by crucifying him, but this only gave God the occasion to prove more conclusively that Jesus was the Messiah, his Son. Peter makes it clear that Jesus appeared to the apostles, and not to all the people, but just to chosen witnesses; these witnesses were not deceived, for they ate and drank with him after he rose from the dead. It is difficult for us to understand how Jesus could eat and drink after the resurrection as is stated here by Peter and also in Luk 24:41-43; yet Peter makes it clear that there was no possible way by which these witnesses could be deceived.
42 And he charged us to preach unto the people,-Not only were Peter and others to be witnesses for Christ, but they were to preach him to others; in fact, they were to preach the gospel to the whole creation. (Mar 16:15.) Here Peter shows Cornelius his commission from Christ to preach what he had seen and heard and experienced. Among the things that he should preach was that Christ died for the sins of the world, that he was buried and raised from the dead and made his ascension back to the Father, and that he was ordained of God to be the Judge of the living and the dead. Christ is now the Judge; his life and character are the standard by which every man is to judge himself; he shows the ideal way to live; he is also to be the Judge at the last day. Judge of the living and the dead covers all past, present, and future.
43 To him bear 3II the prophets witness,-All the prophets pointed to Jesus. Peter had declared all the prophets from Samuel and them that followed after, as many as have spoken, they also told of these days. (Act 3:24.) The important thing that the prophets bore witness to, and that the apostles were witnesses of, is that through his name every one that believeth on him shall receive remission of sins. Peter has made the claim that the entire Old Testament prophecy bore witness to the universality of the gospel, and that the condition of salvation was through obedience to Christ. The remission of sins is through the name of Jesus and belongs to those who believe on him; Peter had preached before that there is no other name under heaven, that is given among men, wherein we must be saved. (Act 4:12.) On the day of Pentecost Peter had told believers, when they asked what to do, that they should repent ye, and be baptized … in the name of Jesus Christ unto the remission of your sins. (Act 2:38.)
44 While Peter yet spake these words,-We may know that Cornelius and his company were listening with deep interest to Peter, with emotions as intense as those which possessed anyone, and suddenly the Holy Spirit fell on all them that heard the word. He did not come by the laying on of hands, but came on these Gentiles as he did on the day of Pentecost on the Jews. (Act 11:15.) Peter had not formally finished his address when the interruption of the Holy Spirit came. Joel had prophesied that God would pour forth of my Spirit upon all flesh (Act 2:17), and the Jews had received the Holy Spirit on Pentecost, and now he comes upon the Gentiles; hence, all flesh had now received the Holy Spirit, for the race of man was divided at that time into Jew and Gentile.
45 And they of the circumcision that believed-Peter had taken six Jewish brethren with him; they are spoken of here as they of the circumcision. From this point on Luke refers to the two classes of disciples, Jewish and Gentile. The Jewish disciples who had accompanied Peter from Joppa were amazed because the Gentiles had received the gift of the Holy Spirit. The miracle proved what Peter had said with a fullness of proof for which Peter himself perhaps was not prepared; these Gentiles had faith and the miraculous manifestation of the Holy Spirit may be called a baptism of the Holy Spirit.
46-47 For they heard them speak with tongues,-With tongues means that they spoke with new and strange tongues as they did on the day of Pentecost. (Act 2:4 Act 2:11.) They were praising God with these new tongues. There was the same kind of need of the outward manifestation of the Holy Spirit at this time that there was on Pentecost. The speaking of tongues always accompanied the baptism of the Holy Spirit. This convinced Peter, and he asked who could forbid the water, that these should not be baptized. He gave as his reason that they had received the Holy Spirit as the Jews had; hence, they were entitled to all the privileges of the gospel. They had believed Peters testimony; hence, had believed on Jesus; it is evident that they were penitent of all their sins because they could not be saved with their sins; now they are to be baptized. Baptism was one of the prerequisites to remission of sins.
48 And he commanded them to be baptized-Peter was speaking by the authority of God; he was speaking by the Holy Spirit; hence, God through Peter commanded them to be baptized in the name of Jesus Christ. Peter and the six Jewish brethren who were present could baptize this company in a short time, but Peter commanded others to do the baptizing. Paul refrained from baptizing some, as may be inferred from his letters to the Corinthians. (1Co 1:14-17.) Peter may have acted from a similar motive. After they were baptized they earnestly requested that Peter and the Jewish brethren tarry certain days with them. The implication is that Peter remained with Cornelius some time.
Questions on Acts
By E.M. Zerr
Acts Chapter 10
In which Caesarea did Cornelius live?
What was his nationality?
State his official position.
What kind of man is he to piety?
Whom did he fear?
What shows his influence over his household?
State what service he rendered the people.
To whom and when did he pray?
Was he a saved man when the vision came?
What was he doing the ninth hour?
Who came to him?
How did the vision affect him?
State the credit given his past deeds.
To where and for whom must he send men?
At what place was he staying?
For what purpose does he need Peter?
Why did not the angel tell him these words?
Did Cornelius obey the angel?
When did he send the men?
Whom did he call and send?
Did they know why they were going to Joppa?
How many days to make the journey?
Who had a prayer service about this time?
Where did he have it?
At what time of day?
What was the condition of his body?
Tell what came over him.
What descended?
Describe its form.
State what it contained.
And the orders given Peter.
State his reasons for refusing?
To what law did he refer?
What lesson was God here teaching?
How often was the vessel let down?
How often did the voice speak to Peter?
In what frame of mind did the vision leave him?
Who had now arrived?
Tell who next spoke to Peter.
What assurance was given him?
When did he begin the journey?
Did he go alone?
In the mean time what had Cornelius done?
As Peter entered the house what did Cornelius do?
Repeat the statement of Peter at this time.
To what former law did Peter then refer?
But what had enlightened him in the matter?
What question did he then ask Cornelius?
After telling his story what did Cornelius say?
Peter then said he perceived what?
Who is accepted of God?
To what nation is this restricted?
Who was the theme of Peter’s discourse?
At what event had the story begun?
What had God done to Jesus of Nazareth?
What had the Jews done to him?
And what did God do then?
By whom is the great event witnessed ?
What had they been commanded to preach?
Tell what reference Peter made to the prophets.
While Peter spoke what happened?
On whom did it fall?
What astonished the Jews here?
Compare Holy Ghost V 44 with gift of H. G. in V 45.
What power was conferred by this gift?
What did Peter want with water now?
Why did he think the Gentiles entitled to it?
State the command he then gave.
What request was made of the apostle?
Acts Chapter Ten
Ralph Starling
Cornelius, a Centurion of the Italian band
Was a devout, prayerful God fearing man.
An angel appeared in the form of a vision
Saying, Cornelius, God has been listening.
He wants you to send to Joppa for Peter
Who will tell you how to do even better.
Peter was on the housetop in a trance,
They inquired, Does Peter live here by chance?
With the Spirits instruction Peter answered their plea.
What is the reason you have come to see me?
They told about Cornelius and his vision,
For Peter to visit him was their mission.
Peter, thinking about his own vision
To go with them must be his decision.
He invited them tomorrow to go with them
Cornelius was waiting with kinsmen and friends.
Cornelius met Peter and fell down to worship as planned.
Peter said, Stand up! I myself am a man!
Going inside he me many Gentiles,
But by Jewish las he would be vile.
Hearing from Cornelius about his vision,
Peter said, Now I know God is no respecter of person.
With that he told them the story of Jesus,
By believing their sins could be forgiven.
As Peter preached the word and amonished,
The Holy Spirit fell upon them and the Jews were astonished.
After hearing with their ears and seeing with their eyes
Can anyone say the could not be baptized?
They have received the Holy Spirit same as we,
Magnifying God with the tongues they speak.
They they were baptized in the name of the Lord.
Peter was invited to stay a few days more.
Fuente: Old and New Testaments Restoration Commentary
Jew and Gentile Meet
Act 10:17-33
It should be carefully noted that the mental impression which was produced by Peters vision was corroborated by the fact of the knocking and inquiring group at Peters door. This is Gods invariable method. For us all, as we contemplate taking a new and important step in life, there are the urging of the Spirit, the impression or vision of duty, and the knock or appeal of outward circumstances.
Evidently Cornelius had gathered to his quarters in the barracks his kinsmen and a number of intimate friends, who were as eager as he to discover the will of God. They remained quietly waiting until the party from Joppa had completed their thirty-mile journey. Peter had taken the precaution of bringing with him six brethren, evidently with the expectation that the events of that day would not only create a new era, but would also be called into serious question.
The welcome that Cornelius gave was very significant. That a high-born Roman should prostrate himself before a Jewish evangelist was unprecedented, though it revealed the true reverence and humility of Corneliuss soul; but the noble simplicity of Peters reply was also a revelation of the true greatness of the Apostle, and ought to have more obviously influenced his would-be successors.
Fuente: F.B. Meyer’s Through the Bible Commentary
while: Act 10:19, Act 2:12, Act 5:24, Act 25:20, Joh 13:12, 1Pe 1:11
the men: Act 10:7-18, Act 9:43
Reciprocal: Num 12:6 – in a vision Isa 1:1 – vision Jer 32:8 – Then I Mar 14:22 – this Luk 1:29 – what Act 9:10 – and to Act 11:11 – General Act 12:9 – wist not Act 17:20 – what
Fuente: The Treasury of Scripture Knowledge
7
Act 10:17. Peter pondered over the vision as to what it signified, and by that time the men sent by Cornelius had arrived at Simon’s gate.
Fuente: Combined Bible Commentary
Arrival and Reception of the Messengers at Joppa, 17-23.
Act 10:17. While Peter doubted in himself. Again we should give close attention to the coincidence of time. It is manifestly intended that we are to see here the marks of a providential pre-arrangement. The messengers who had been drawing nigh to the city when the apostles trance began (Act 10:9) were now actually at the gate, having inquired their way to the house, where Peter, at the close of the vision, was in anxious perplexity concerning its meaning.
Before the gate. This was the outside door or gate which led, according to the fashion of eastern dwellings in all ages, into the inner court of the house (see Act 12:13-14).
Fuente: A Popular Commentary on the New Testament
Here note, 1. How St. Peter sets himself to meditate upon what he had seen and heard from God: He pondered with himself what this vision, which he had seen, should mean. Whatever passes from God to man, either by the eye, or through the ear, ought to be the subject of our deepest meditation. We are to contemplate the excellencies and perfections which are in the word and works of God with an intellectual eye, and to dwell upon them in our serious thoughts.
Note, 2. The care which the Holy Spirit took to resolve satisfactorily the inward doubtings and reasonings of St. Peter’s mind concerning this matter: I have sent them, says the Holy Spirit; therefore arise and go down, nothing doubting.
Where observe, Both the divinity and personality of the Holy Ghost: He that knows the thoughts, the doubtings and reasonings of man’s heart, as the Holy Ghost here did St. Peter’s, is truly and really God; and he that commands and forbids, is really person. So doth the Holy Spirit here: he commands St. Peter to go to Cornelius, and forbids his doubting of the lawfulness or success of his journey: Go with them, doubting nothing, for I have sent them.
Fuente: Expository Notes with Practical Observations on the New Testament
Act 10:17-18. Now while Peter doubted in himself He did not doubt, that it was a heavenly vision; all his doubt was concerning the meaning of it. Christ generally reveals his will to his people by degrees, and not all at once: he leaves them to doubt a while, and to ruminate upon a matter, before he makes it fully manifest to them. Behold, the men sent from Cornelius Being just come to the house; stood before the gate And now Peter will learn the meaning of his vision. Thus frequently the things which befall us from within and from without at the same time, are a key to each other: and the things which so concur and agree together ought to be diligently attended to.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
17-20. Restored now to his natural state of mind, Peter remains upon the housetop, reflecting upon the vision, and wondering if there was not some meaning in it besides that in reference to unclean animals. The question was soon solved. (17) “Now when Peter was doubting in himself what this vision which he had seen could mean, behold, the men who were sent from Cornelius, having inquired out the house of Simon, were standing at the gate; (18) and calling, they inquired if Simon surnamed Peter was lodging there. (19) But Peter was still thinking of the vision, and the Spirit said to him, Behold, three men are seeking you. (20) Arise, therefore, and go down and go with them, doubting nothing, for I have sent them.” In the skillful arrangements of divine wisdom, all the separate influences which are to remove Peter’s prejudices are adjusting themselves for combined and harmonious action. Those men have been on their journey two days, but God had measured their steps to the house of Simon, and timed the appearance of the vision to the motion of their feet, so that when they reach the gate he is still on the house-top absorbed in reflection; but ere they are admitted to the house, the Spirit has sent him down to meet them, and to go with them.
Fuente: McGarvey and Pendleton Commentaries (New Testament)
17-23. Meanwhile Peter, wrapped in heavenly bewilderment, is contemplating the astounding vision and electrified by Jehovahs voice. Corneliuss messengers having arrived, and hunted around through the city for the house of Simon the tanner, and standing before the gate, are now interrogating some member of the family whom they had called out, Is Simon, called Peter, lodging here? When Peter hears the voice calling his own name, the Spirit immediately speaks to him, ordering him to go down without delay and depart with them, responsive to the call of Cornelius, assuring him that they are sent of God.
Fuente: William Godbey’s Commentary on the New Testament
The invitation from Cornelius’ messengers 10:17-23a
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Peter did not understand what the vision meant. While he pondered the subject, Cornelius’ messengers called out below inquiring about Simon Peter’s presence in the house.