Exegetical and Hermeneutical Commentary of Acts 10:48
And he commanded them to be baptized in the name of the Lord. Then prayed they him to tarry certain days.
48. And he commanded them to be baptized ] Peter seems to have refrained from baptizing converts, and we know that St Paul did so, and the latter indicates a reason which may have influenced all the twelve to appoint others to baptize, lest factions should arise, and men sever the Christian unity by calling themselves by the name of some one of the Apostles. Cp. 1Co 1:13-16.
in the name of the Lord ] The oldest MSS. have “in the name of Jesus Christ.”
Then prayed they him to tarry certain days ] It is probable that Peter consented to stay (see Act 11:3), and thus shewed that he was prepared to act according to the teaching of the vision. We know that afterwards (Gal 2:11-13) he wavered in his determination, and was rebuked by St Paul for so doing; but even the account of that rebuke shews us that Peter had laid aside his Jewish prejudices in a great degree, and had only acted, in the way which was blamed, through the influence of some still strict Jews who had come from Jerusalem to Antioch. St Luke is not to be supposed to be ignorant of that wavering action of St Peter because he does not mention it. For a similar Christian reticence, in a like case, see Act 13:13 and note there.
Fuente: The Cambridge Bible for Schools and Colleges
And he commanded them … – Why Peter did not himself baptize them is unknown. It might be, perhaps, because he chose to make use of the ministry of the brethren who were with him, to prevent the possibility of future cavil. If they did it themselves, they could not so easily be led by the Jews to find fault with it. It may be added, also, that it seems not to have been the practice of the apostles themselves to baptize very extensively. See 1Co 1:14-17, Christ sent me not to baptize, but to preach the gospel.
Fuente: Albert Barnes’ Notes on the Bible
Verse 48. To be baptized in the name of the Lord.] That is, in the name of Jesus Christ; which implied their taking upon them the public profession of Christianity, and believing on Christ Jesus as their Saviour and Sovereign; for, as they were baptized in his name, they professed thereby to be his disciples and followers.
Then prayed they him to tarry certain days.] They felt the necessity of farther instruction, and prayed him to continue his ministry a little longer among them; and to this he no doubt consented. This was properly speaking, the commencement of the Christian Church, as composed of Jews and Gentiles, partaking of the same baptism, united under the same Head, made partakers of the same Spirit, and associated in the same aggregate body. Now was the middle wall of partition broken down, and the Gentiles admitted to the same privileges with the Jews.
1. GOD is wonderful in all his works, whether they be works of creation, providence, or grace. Every thing proclaims his power, his wisdom, and his goodness. Every where we learn this truth, which is indispensably necessary for all to know who desire to acknowledge God in all their ways that “there is nothing which concerns their present or eternal welfare in which God does not interest himself.” We often, to our great spiritual detriment, lose sight of this truth, because we think that the MAJESTY of God is too great to be occupied with those common occurrences by which we are often much affected, in things which relate, not only to our present, but also to our eternal interests. This is impossible; for God is our father, and, being every where present, he sees our state, and his eye affects his heart.
2. Let the reader examine the chain of Providence (composed indeed of very minute links) brought to light in the conversion of Cornelius, the instruction of Peter, and opening the door of faith to the Gentiles, and he will be convinced that “God has way every where, and that all things serve the purposes of his will.” We have already seen how particularly, both by gracious and providential workings, God prepared the mind of Cornelius to receive instruction, and the mind of Peter to give it; so that the receiver and giver were equally ready to be workers together with God. This is a general economy. He who feels his want may rest assured that, even then, God has made the necessary provisions for his supply; and that the very sense of the want is a proof that the provision is already made. Why then should we lose time in deploring wretchedness, for the removal of which God has made the necessary preparations? Mourning over our miseries will never supply the lack of faith in Christ, and very seldom tends even to humble the heart.
3. As the eye of God is ever upon us, he knows our trials as well as our wants; and here, also, he makes the necessary provision for our support. We may be called to suffer, but his grace will be sufficient for us; and, as our troubles increase, so shall the means of our support. And even these trials and temptations will be pressed into our service, for all things work together for good to them that love God, Ro 8:28.
4. We must beware neither to despise outward rites in religion, nor to rest in them. Most people do either the one or the other. God gives us outward helps, because he knows we need them. But do we not sometimes imagine ourselves to be above that which, because of our scantiness of grace, is really above us? We certainly may over-rate ourselves, and under-rate God’s bounties. He who is taught by the Spirit of God will be saved from both.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
In the name of the Lord; that is, in the name of our Saviour. But this does not imply, but that they were baptized according to our Saviours prescription, Mat 28:19; but the Jews by their baptism were become the Lords, and had given up their names to Jesus Christ; under which title, the Lord, not only our Saviour, but the Father who anointed him, and the Spirit by whom he was anointed, is to be understood.
Then prayed they; Cornelius and the rest of his friends, which he caused to be present. At their entreaty, Peter, and others that came with him, {as Act 11:12} tarried there, that they might further instruct, confirm, and comfort them; (as the best have ever need to learn, and to grow in grace and knowledge); and by this Peter showed that he looked upon himself and others as not bound to observe those precepts, (of the wise men, as they called them), forbidding them all familiarity with the uncircumcised.
Fuente: English Annotations on the Holy Bible by Matthew Poole
48. he commanded them to bebaptizednot doing it with his own hands, as neither did Paul,save on rare occasions (1Co1:14-17; compare Act 2:38;Joh 4:2).
prayed . . . him to tarrycertain days“golden days” [BENGEL],spent, doubtless, in refreshing Christian fellowship, and inimparting and receiving fuller teaching on the several topics of theapostle’s discourse.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And he commanded them to be baptized,…. By some of the six brethren that came with him from Joppa, who might all of them, at least some of them, be ministers of the Gospel: and this he ordered to be done
in the name of the Lord; that is, of the Lord Jesus Christ, though not to the exclusion of the Father, and of the Spirit: perhaps the phrase, “in the name of the Lord”, may stand connected with the word commanded; and the sense be, that in the name of the Lord, and by authority from him, he ordered them to be baptized:
then prayed they him to tarry certain days; partly to express their gratitude to him for the favour they had received through him as an instrument, and partly that they might be more instructed and established by him. And these baptized persons very likely laid the foundation of a Gospel church state in this place, which we find to continue in succeeding ages; in the “second” century Theophilus presided over it; and in the “third” century Origen and Pamphilus, were presbyters of it; and in the same age, succeeding one another, Theoctistus, Domnus, and Theotecnus were bishops of it; and in the beginning of the “fourth” century, Eusebius the famous ecclesiastical historian was bishop of this church, after him Acacius; in the fifth century Gelasius the successor of Eunomius bore the same office in it; and in the “sixth” century the bishop of this place was present in the fifth synod at Constantinople; and in the “seventh” century it appears there was a church in this place: in which century the Arabians, after they had besieged this city seven years, took it, and killed seven thousand persons in it; and since it has been in the hands of the Turks; and this seems to have put an end to the ecclesiastical state of this place, as Christian s.
s Magdeburg. Hist. Eccles. cent. 2. c. 2. p. 2. cent. 3. c. 2. p. 1. c. 7. p. 109. c. 10. p. 153. cent. 4. c. 2. p. 2. cent. 5. c. 2. p. 2. cent. 6. c. 2. p. 3. cent. 7. c. 2. p. 2. c. 3. p. 19.
Fuente: John Gill’s Exposition of the Entire Bible
Commanded (). First aorist active indicative. Peter himself abstained from baptizing on this occasion (cf. Paul in 1Co 1:14). Evidently it was done by the six Jewish brethren.
Them to be baptized ( ). Accusative of general reference with the first aorist passive infinitive.
In the name of Jesus Christ ( ). The essential name in Christian baptism as in Acts 2:38; Acts 19:5. But these passages give the authority for the act, not the formula that was employed (Alvah Hovey in Hackett’s Commentary. See also chapter on the Baptismal Formula in my The Christ of the Logia). “Golden days” ( , Bengel) were these for the whole group.
Fuente: Robertson’s Word Pictures in the New Testament
1) “And he commanded them,” (prosetaksen de autos) “Then he (Peter) instructed them,” or commanded them, told them, the household of Cornelius, his relatives, and intimate friends what they should further do – not to be born again, not to receive remission of their sins, not to receive the Holy Spirit but to begin their life of Christian service, Eph 2:10; Rom 6:4-5; Joh 14:15; Joh 15:14.
2) “To be baptized in the name of the Lord,” (en to onomati lesou Christou baptistheni) “To be baptized in the name of Jesus Christ,” that is by the authority, or as authorized by Jesus Christ, as disciples, instructed believers who had been saved, received remission of sins, and the holy Spirit; Jesus first “made” then baptized disciples. His church, true followers follow the same pattern thru His church today, Joh 4:1-2; Mat 28:19-20; Eph 3:21. This is God’s order and any other order is out of order and leads to disorder in the church.
3) “Then prayed they him to tarry certain days,” (tote erotesan auton epimeinai hemeras tinas) “Then they sincerely requested him to rema-in for a period of some days;” whether or not Peter administered baptism to these new converts, with the sanction of the mission brethren from the disciples, saints in Joppa, is not disclosed, though the necessary inference of the contextual setting seems to merit this conclusion, Act 9:36; Act 9:38; Act 9:41; Act 9:43; Act 10:23; Act 10:45-46.
The New Testament church (new covenant), the House of God which Jesus built, which was and is better than the house that Moses built (Heb 3:1-7) was given the ordinances to administer and guard, not the preacher “ye,” but the church “ye,” Mat 28:18-20; Mar 13:34; Mar 16:15; Joh 20:21; Act 1:8-11; Eph 3:21; 1Ti 3:15.
Fuente: Garner-Howes Baptist Commentary
48. And he commanded them to be baptized. It was not of necessity that baptism should be ministered by Peter’s hand, as Paul doth likewise testify that he baptized few at Corinth, for other ministers might take this charge upon them. Whereas he saith, in the name of the Lord, it must not be restrained unto the form, as we have said in the third chapter; but because Christ is the proper scope of baptism, therefore are we said to be baptized in his name. When as Luke saith, last of all, that Peter was requested by Cornelius and his kinsmen that he would tarry a few days, he commendeth in them their desire to profit. They were, indeed, endued with the Holy Ghost; but they were not so come to the top, but that confirmation was as yet profitable for them. And, according to their example, so often as opportunity to profit offereth itself, we must use it diligently; and let us not swell with pride, which stoppeth the way before doctrine. (723)
(723) “ Qui ingressum obstruat doctrinae,” which obstructeth the entrance of doctrine.
Fuente: Calvin’s Complete Commentary
(48) And he commanded them . . .It would seem from this that St. Peter acted on the same general principle as St. Paul (1Co. 1:14-17), and left the actual administration of baptism to other hands than his own. Who administered it in this instance we are not told. Possibly there may have been an ecclesia already organised at Csarea, as the result of Philips work, and its elders or deacons, or Philip himself, may have acted under Peters orders. If those who came with him from Joppa had so acted, it would probably we may believe, have been stated.
Then prayed they him to tarry certain days.The days so spent must have included at least one first day of the week, and both in the solemn breaking of bread, and in the social intercourse of the other days, Peter must have mingled freely with the new converts, eating and drinking with them (Act. 11:2), without any fear of being thereby defiled. That visit to Csarea, St. Luke dwells on as one of the great turning-points in the Apostles life, attesting his essential agreement with St. Paul. We can well understand how he shrank from marring the effect of that attestation by recording the melancholy inconsistency of his subsequent conduct at Antioch (Gal. 2:11-12).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
48. Commanded He performed not, it seems, the baptism himself, but gave direction that others, namely, the Christians from Joppa, should perform it, as an inferior office seldom performed by apostles. So Jesus baptized not, but his disciples, and Paul seldom himself performed the rite. (1Co 1:17.) The relation of the baptismal consecration, as to Christ, is stated with different prepositions in the Greek. Into the name of Father, Son, etc., Mat 28:19. Into my own name, 1Co 1:15. Into Christ, Act 6:3; Gal 3:27. Here in the name. To be baptized into Christ, or into his name, is to be consecrated, as it were, into his mystical body; to be baptized in his name is to be consecrated by or in his authority.
Tarry certain days Fully to indoctrinate them in the Gospel history and principles. The ancient tradition is that Mark’s Gospel was really in substance written from Peter’s oral narration of its facts. Had Mark been with Peter at this time he probably could have mainly written his complete Gospel from Peter’s utterance; and very likely written records were made for the Church at this time. We have here, then, a Gentile Church commenced in Cesarea, with its Gospel tradition and documents derived from apostolic lips. (See note on Luk 1:1-2.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And he commanded them to be baptised in the name of Jesus Christ.’
Following up his question he gave command that those present be baptised in (en) ‘the Name of Jesus Christ’. They were being accepted on the same terms as Jews, and without circumcision. But it could not be refused, for these Gentiles had already received what their baptism indicated, their part in the pouring out of the Spirit.
As we have seen earlier to be baptised in ‘the Name’ of Jesus Christ was to be baptised into His Name as LORD, to be identified as His and to be baptised into all that He is. The coming of the Spirit had fused them (baptised them) into oneness with Christ’s own body (1Co 12:13), their baptism in water sealed it before the church and the world.
Wisely he calls on his companions to perform the baptising of these Gentile converts. This will mean that they share with him in the responsibility of doing so. It will also avoid in the future the danger of someone saying proudly or schismatically, ‘I was baptised by Peter’.
Again we have to pause for thought. What has happened here ? Circumcision which was so vital for being a true Jew can no longer be seen as required in order to be a part of the new Spirit-endued Israel, for God has made these men a part of the new Israel without circumcision. The inference was that all God-fearers, and all future Gentile converts, once they had been sanctified and cleansed by God, could enter into full fellowship with, and become wholly one with, all other believers whether Jew or Gentile, without circumcision, because God had by His action here ordained it.
This incident also once again brings out that at the most important moments of the forming of the new body of Christ the Holy Spirit did His work prior to people being baptised. This would later become the norm after New Testament days as baptism began to be delayed, firstly in order to judge whether faith was genuine, and secondly because of the false ideas that grew up about baptism suggesting that baptism cleansed from sin, so that people (even famous bishops) waited until later life to be baptised. But baptism can, in fact, not cleanse from sin. It is the blood of Jesus Christ that cleanses from all sin (1Jn 1:7). Baptism indicates rather the coming of the Holy Spirit, and new life through the Spirit, along with forgiveness of sin, either as something that has already been experienced before baptism, or as something that can be experienced by the immediate response of baptism (and even then timewise saving faith precedes baptism).
Fuente: Commentary Series on the Bible by Peter Pett
‘Then prayed they him to tarry certain days.’
The Gentiles then begged him to stay with them for many days that he may teach them more concerning their new faith. And as always when Scripture leaves us standing in the air we may assume that he did.
Fuente: Commentary Series on the Bible by Peter Pett
Act 10:48. Baptized in the name of the Lord. That is, the Lord Jesus. As these devout Gentiles had before believed in God the Father, and could not nowbut believe in the Holy Ghost under whose powerful influence they were at this very time, there was the less need of taking notice that they were baptized into the belief and profession of the sacred three, though doubtless the ordinance was administered in that very form which Christ himself had prescribed. St. Peter possibly might choose to make use of the ministry of his brethren in performing this rite, rather than do it with his own hands, that by this means the expression of their consent might be the more explicit. After all these things had happened, the new converts desired St. Peter to tarry with them some days longer; and, as willing further to assist, instruct, and comfort them, he readily consented; and most probably the gospel in consequence gained much ground in Caesarea. It is observable, that the gospel made its way first through the metropolitan cities: it first prevailed in Jerusalem and Caesarea; afterwards, in Philippi, Athens, Corinth, Ephesus, and Rome itself. Mr. Moyle supposes, that there were several idolatrous rites required at that time of the Roman soldiers, entirely inconsistent with the profession of Christianity; and that therefore Cornelius must have quitted the army upon his becoming a Christian. But he was no idolater when St. Peter went to preach to him; and the scripture is entirely silent about his continuing in the army, or leaving it, on his taking up the profession of Christianity.
Inferences.We have now entered on a series of the history in which we ourselves are intimately concerned: we now are viewing the first fruits of the Gentiles gathered into the church; and let us behold the scene with gratitude and delight. Most amiable and exemplary is the character of Cornelius, who, though exposed to all the temptations of a military life, maintained not only his virtue but his piety too. He feared God, and he wrought righteousness; and daily presented before God prayers and alms, which added a beauty and acceptance to each other: and he was also an example of domestic, as well as of personal religion; as if he had been trained up under the discipline of that heroic general and prince, who so publicly and so resolutely declared before an assembled nation, even on the supposition of their general apostacy, As for me and my house, we will serve the Lord. Jos 24:15.
To him God was pleased to send the gospel; and the manner in which he sent it, is highly worthy of our remark. An angel appeared, not himself to preach it, but to introduce the apostle to whom that work was assigned.With what holy complacency of soul did Cornelius hear, by a messenger from heaven, that his prayers and alms were come up for an acceptable memorial before God! They, whose prayers and alms are proportionably affectionate and sincere, may consider it as a testimony borne to the gracious manner in which an impartial and immutable God regards and accepts them through the infinite and alone merit of his own eternal Son.
St. Peter retires for secret prayer in the middle of the day, choosing a convenient place; and in that retirement the vision of the Lord meets hima vision mysterious indeed in its first appearances, but gradually opened by divine Providence; the process of which renders many things plain, which at first seemed dark and unaccountable.
This vision declared to him in effect the abolition of the Mosaic ceremonial law: and we see here with pleasure, that strict as his observation of it had been from his very infancy, he was not now disobedient to the heavenly vision, but freely received the uncircumcised, and freely went to be a guest to one who was so. Thus let us always preserve an openness and impartiality of mind; and in proportion to the degree in which we are willing to know the truth, we shall find that the truth will make us free. Joh 8:32.
Nevertheless, as it was an affair about which some difficulties might arise, and some censures may even in the way of duty be incurred, he takes some of the brethren with him, that their concurrence in what he did, might be a farther justification of his conduct to those who were not perhaps sufficiently aware of the divine direction under which he was. How agreeable a mixture of prudence and humility! Let it teach us on all proper occasions to express at once a becoming deference to our brethren, and a prudent caution in our own best intended actions, that even our good may not be evil spoken of, when it lies in our power to prevent it. Rom 14:16.
Nor is there any room to wonder, that a man of Cornelius’s benevolent character should be solicitous to bring his kindred and friends into the way of that divine instruction, which he hoped himself to receive from the revelation now opening upon him. What nobler or more rational office can friendship perform! and how deficient is every thing that would assume such a name, which does not extend itself to a care for men’s highest and everlasting interests.
It must, no doubt, be some prejudice in favour of St. Peter on the minds of these strangers, to see that he declined that profound homage which good Cornelius, in a rapture of humble devotion, was perhaps something too ready to pay him. The ministers of Christ never appear more truly great, than when they arrogate least to themselves, and, without challenging undue respect, with all simplicity of soul, as fellow-creatures and as fellow-sinners, are ready to impart the gospel of Jesus, in such a manner as to shew that they honour him above all, and have learned of him to honour all men.
That humble subjection of soul to the divine authority which Cornelius, in the name of the assembly, expressed, is such as we should always bring along with us to the house of the Lord: and happy is that minister, who, when he enters the sanctuary, finds his people all present before God, to hear the things which God shall give him in charge to speak to them, and heartily disposed to acquiesce in whatever he shall say, so far as it shall be supported by those sacred oracles by which doctrines and men are to be tried.
Well might St. Peter apprehend so evident a truth as that which he here professes, that God is no respecter of persons, but every where accepteth those that fear him, and express that reverence by working righteousness: Let us rejoice in this thought; and while we take care to shew that this is our own character, let us pay an impartial regard to it wherever we see it in others, still cultivating that wisdom from above which is without partiality, as well as without hypocrisy. Jam 3:17.
We also know that important word which God sent to Israel, preaching peace by Jesus Christ, the Lord of all. May we know it to saving purposes, and believing in him receive the remission of our sins in his name! May we shew ourselves the genuine disciples of this divine Master, by learning of him, according to our ability, to go about doing good, sowing, as universally as may be, the seeds of holiness and happiness wherever we come! And then, should the treatment which we meet with be such as our Lord found, should we be despised and reproached, should we be persecuted and at length slain, he who raised up Christ from the dead, will in due time also raise up us; having suffered, we shall reign with him, (2Ti 2:12,) and share that triumph in which he shall appear as the appointed Judge both of the quick and dead.
Let us not esteem it any objection against his divine mission, that he did not humour the wantonness of men so far, as to appear in person to all the people after his resurrection; it is abundantly enough that he appeared to such a number of chosen witnesses, who were thus enabled to evidence the truth of their testimony by the demonstration of the Spirit and power. 1Co 2:4. Of this what passed with regard to these converts, when the Holy Spirit fell upon them and they spake with tongues, is an instance worthy of being had in everlasting remembrance: Let us rejoice in this anointing of the first fruits of the Gentiles, by which their adoption into the Christian family of God was so illustriously declared; and let us be ready, after the example of St. Peter, whatever preconceived prejudices it may oppose, to receive all whom the Lord hath received, from whatever state his grace has called them, and cordially to own them as brethren whom our heavenly Father himself does not disdain to number among his children.
REFLECTIONS.1st, The gospel had for about seven years been preached to Jews only, and the apostles as yet seem not to be fully apprized of the extent of their commission. But now a door of faith is opened to the Gentiles, and St. Peter is first sent expressly to preach the gospel to them. We have an account,
1. Of Cornelius, the first-fruits of the Gentiles to the gospel of Christ. He was a centurion, captain over a hundred soldiers, belonging to the regiment, or band called the Italian, in garrison at Caesarea; and though arms were his profession, he was singularly devout, having abandoned the idolatry in which he was bred, and become a proselyte of righteousness, worshipping and fearing God with all his house, who were influenced by his pious example; a man of distinguished liberality, who gave much alms to the people, Jews or Gentiles, that appeared truly necessitous; and prayed to God alway, and particularly observing the Jewish stated hours of prayer, and much engaged in private with his Maker. Note; (1.) It is no disparagement to a soldier to be found upon his knees: the soldier who truly fears God, will be most ready to fight and die for his country. (2.) Where the master of a family fears God, we may be assured his house will be a house of prayer. (3.) Charity is the inseparable attendant on a gracious character; whilst a niggard’s hand and heart prove the total absence of vital godliness.
2. An angel appears to Cornelius as he is at prayer. Affrighted with this celestial visitant, the centurion with deepest reverence desires to know the purport of his coming, fearing lest he brought some message of evil. But the angel soon quieted his fears, and said unto him, Thy prayers and thine alms are come up for a memorial before God; are graciously accepted as the genuine fruits of thy faith and love, according to the measure of light which thou hast received. And now send men to Joppa, and call for one Simon, whose surname is Peter; he lodgeth with one Simon a tanner, whose house is by the sea-side; he shall tell thee what thou oughtest to do. Cornelius seems already to have been a proselyte, and to have been living in the faith of the promised Messiah according to the prophesies, but as yet he had not heard him preached as actually become incarnate. However, to put an honour on the gospel ministry, the angel gives him no farther information, but refers him to the divinely-appointed ministers of the word.
3. No sooner was the angel departed, than immediately Cornelius called two of his household servants, and a devout soldier of them that waited on him continually, who being truly religious, like his master, was always kept near his person. To these he related his extraordinary vision, and ordered them to proceed early in the morning to Joppa, and, telling Peter the occasion, to desire he would return with them to Caesarea. Note; They who are truly godly themselves, delight to have those near them as servants, who are par-takers of the same grace.
2nd, The servants of Cornelius departing early in quest of St. Peter, the Lord prepares him to give them a welcome reception. He, like his countrymen, was still prejudiced against the Gentiles, and thought that all familiar communication with them was unlawful: the Lord therefore is pleased, in a marvellous way, to overrule these prepossessions.
1. A vision appeared to him when he went up to the top of the house to pray, where he might be most retired, just before the servants of Cornelius arrived. It was noon, and while he was thus devoutly engaged, he became very hungry, and would have eaten; but while they made ready some refreshment for him, he fell into a trance; a supernatural extacy came upon him; and, to shew him the mystery of the calling of the Gentiles into the Christian church, a people whom he had been used to regard as unclean, he saw heaven opened, in token of some farther revelation of God’s will now about to be made to him; and a certain vessel descending unto him, as it had been a great sheet knit at the four corners, and let down to the earth, wherein, suitably to his present hungry situation, there were all manner of four-footed beasts of the earth, and wild beasts, and creeping things, and fowls of the air; and there came a voice to him, saying, Rise, Peter; kill and eat, without distinction of clean or unclean. Peter, though hungry, objected to the proposal, Not so, Lord: he could not think of transgressing the ceremonial law; for, says he, I have never eaten any thing that is common or unclean. The voice a second time addressed him, saying, What God hath cleansed, that call not thou common. He who first commanded a distinction of meats, had a right to abrogate it again if he pleased; and as he had taken the Jews for his peculiar people, he might also bring the Gentiles to share the blessings of the same gracious covenant: and as this was now his purpose, Peter might safely eat whatever was set before him, and go and converse with, and preach to the Gentiles without fear of pollution. This was done thrice, to shew the certainty of the vision, and engage his attention to it; and the vessel was received up again into heaven.
2. The vision soon receives an explication. St. Peter was now seriously considering, but at a loss to know what this vision meant; and just then the men whom Cornelius had sent, were at the door inquiring for him. The Spirit therefore gives him an intimation what messengers waited for him below; and, though they were Gentiles, bid him go with them, doubting nothing of the unlawfulness of being in their company, for they were divinely sent by his orders. Note; While we are in simplicity desiring in our difficulties to know God’s will, he will by some gracious intimations direct us aright.
3rdly, St. Peter, having received full satisfaction, went down without delay to the messengers.
1. Having told them that he was the person whom they sought, he desired to be informed of the cause of their coming: and they said, Cornelius the centurion, a just man, eminent for his probity and integrity among men, and one that feareth God, though a Gentile, a worshipper of the God of Israel, and of good report among all the nation of the Jews, who respect his amiable and exemplary character, was warned from God by an holy angel, to send for thee into his house, and to hear words of thee concerning the things that make for his everlasting peace.
2. St. Peter hereupon courteously received and lodged the messengers that night, and on the morrow went away with them for Caesarea, accompanied by certain brethren from Joppa, who might desire to be present at this interview, or more probably went at Peter’s request, that they might be witnesses for him, if at any time he should be blamed by his Jewish brethren for visiting a Gentile family. Note; (1.) It becomes ministers and all Christians to be hospitable. (2.) When there is danger that our conduct may be censured, or our conversation misrepresented, it is prudent to have witnesses for what passes, to whom we can appeal.
3. The second day, in the afternoon, St. Peter and the messengers entered Cesarea, where Cornelius with eager expectation waited his arrival, having called his kinsmen and near friends to share with him the blessing of Peter’s discourse. Note; The greatest kindness we can shew our friends, is to invite them to partake with us of our spiritual mercies, and to join in our religious exercises.
4. Cornelius received the apostle with deepest reverence and respect, and paid him excessive honour; he fell at his feet, as he entered the house, and worshipped him, prostrate before him, as if he had been the mightiest potentate. But the apostle, too humble and modest to accept such profound admiration, took him up, would not suffer him to stay in that posture, saying, Stand up, I myself also am a man, a poor mortal, of like passions with thyself, though honoured with this office of apostleship. And thereupon familiarly conversing with him, he entered into the house, where a number of persons were assembled, desirous to hear Peter’s words, and affording him a larger field of usefulness than he might have expected. Note; It is a great encouragement to speak, where we meet a large and attentive audience.
5. St. Peter inquires the cause wherefore Cornelius sent for him, saying to him and the company, Ye know that it is unlawful, and looked upon as an abominable thing, for one that is a Jew, as I am, to keep company with, or come unto one of another nation in any way of familiar intercourse. But, though I long thought so, God hath of late shewed me, that I should not call any man common or unclean, on account of his being of a different nation. Obedient therefore to the admonition of God, came I unto you without gainsaying, as soon as I was sent for; perfectly persuaded of his will in this matter. I ask therefore for what intent ye have sent for me? that I may be able suitably to improve the present opportunity, to God’s glory, and for your good.
6. Cornelius relates the late occurrences, which occasioned the present meeting. Four days ago I was fasting until this hour, and at the ninth hour I prayed in my house, when the evening sacrifice was offering, one of the usual hours of prayer: and behold, in answer to my requests for divine direction and guidance, a man stood before me in bright clothing, an angel in a human form; and, addressing me, said, Cornelius, thy prayer is heard, and thine alms are had in remembrance in the sight of God: 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, and give thee the direction which thou art seeking. Immediately therefore, without delay, I sent to thee; and thou hast well done, that thou art come; we regard it as a singular kindness done to us, and doubt not but it will be highly pleasing to God. Now therefore are we all here present before God; met in his fear, hoping for his mercy, and expecting his special presence and blessing, seriously disposed to hear, and desirous to embrace and obey all things that are commanded thee of God, whom we with all reverence receive as a messenger expressly sent from him to lead us in the way of salvation. Note; (1.) The gospel then comes with effect, when those who sit under it shew solemn attention and seriousness, receiving it not as the word of man, but as the word of God. (2.) They who are sincere with God, desire to hear and know all his will; not merely what he promises, but what he commands, however displeasing it may be to flesh and blood.
4thly, St. Peter, on comparing his own vision with that which Cornelius related, was now fully persuaded of God’s gracious designs toward the Gentiles; and therefore with great warmth of affection, delight, and earnestness, addressed this attentive auditory.
1. He expresses his full persuasion, notwithstanding all his former prejudices, that the Lord had now abolished all national distinctions, and designed that his gospel should indiscriminately be preached to Jews and Gentiles. Of a truth I perceive that God is no respecter of persons, on account of any external circumstances of birth, rank, or country; but in every nation, he that feareth him, and worketh righteousness, is accepted with him.Not that we are to conceive that these are the foundation of acceptance before God: no: they are only the fruits of that faith which embraces the righteousness which is of God, (see my Annotations on this chapter, and on the Epistle to the Romans). The meaning of the apostle seems to be, That Gentiles, as well as Jews, though uncircumcised, were capable of partaking of God’s favour, and their works were accepted through faith. Of this number Cornelius was one: and God in mercy therefore was now leading him into fuller discoveries of the truth as it is in Jesus.
2. He refers them to the reports which had been every where spread of the life, miracles, doctrines, death, and resurrection of Jesus. The word which God sent unto the children of Israel, preaching peace by Jesus Christ, the glad tidings of reconciliation with an offended God through him, (He is Lord of all, the self-existent Deity, God over all, and as Mediator incarnate invested with all power in heaven and earth)that word, I say, ye know, which was published throughout all Judea, after the baptism which John preached, by Jesus himself and his disciples, the fame of which could not but have reached them; How God anointed Jesus of Nazareth with the Holy Ghost and with power, authorizing and enabling him to perform the most astonishing miracles in proof of his divine mission; who went about doing good to the bodies and souls of men, by his heavenly doctrine instructing them, and by his miracles of grace healing all that were oppressed of the devil, under whatever disease or torment, or corporal possession, they laboured: for God was with him, mightily supporting him, and testifying his high approbation of him. And we are witnesses of all things which he did both in the land of the Jews and in Jerusalem, having been his constant followers and disciples; whom they slew and hanged on a tree, a death the most painful and ignominious, in hatred of his pretensions as the promised Messiah, because he corresponded not with their carnal notions of his character and office: him God raised up the third day, to their confusion, and in testimony of his perfect satisfaction in this divine Redeemer’s undertaking; and shewed him openly, after his resurrection; not to all the people, who had so obstinately rejected the clearest evidence of truth; but unto witnesses chosen before of God, even to us, who did eat and drink with him after he rose from the dead, and, from the fullest conviction of our senses, were assured of his resurrection, and were appointed by him to bear our testimony thereto. And he commanded us to preach unto the people, and to testify that it is he which was ordained of God to be the Judge of quick and dead, before whom all must appear, and give an account of the things done in the body. To him give all the prophets witness, from the beginning speaking of him as the great subject of their discourses, and pointing to him under various types and figures, that through his name, through his sacrifice and obedience unto death, whosoever believeth in him shall receive remission of sins, justified freely and fully from all his transgressions, whether he be Jew or Gentile. Note; (1.) The remission of sins is the first great gospel promise, and the door of admission to all the rest. (2.) If we believe that Jesus shall indeed shortly be our Judge, we cannot but be anxiously solicitous to secure an interest in his favour.
5thly, While these words were yet dropping from the apostle’s lips, God himself appears, bearing witness to the gospel which Peter preached.
1. The Holy Ghost, in his miraculous gifts as well as gracious influences, fell on all them which heard the word, as on the disciples at the day of Pentecost; and they of the circumcision, which believed, were astonished, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Ghost, though they were neither circumcised nor baptized; for they heard them speak with tongues, and magnify God; like the other ministers of the gospel, they were equally qualified for that service, in which, probably, the Lord designed to employ the first-fruits of the Gentiles; and in the various languages which they spoke, adored God for the blessings of that redemption in Christ Jesus, of which they now were made partakers. Note; They who have received the Holy Ghost, cannot but desire to magnify God, seeking the divine glory in the exercise both of his gifts and graces.
2. St. Peter, no longer dubious, hesitates not to admit them into the church by the instituted rite of baptism. It would be highly absurd, for the most rigid Jewish Christian to object against admitting those to the sign and seal of the covenant, who had received the gifts and graces of the covenant. Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we? The point was too clear to admit of a scruple; and therefore he commanded them to be baptized in the name of the Lord. Hence it appears evidently, that water-baptism is an ordinance to be used by those who are most clearly baptized with the Holy Ghost.
3. They entreated St. Peter to tarry certain days with them, that they might enjoy the edification and comfort of his farther ministrations. Note; (1.) They who have received a blessing under the discourse of a gospel minister, covet to hear more. (2.) The most advanced in gifts and graces are never to think themselves above attendance on the ministry of the word.
Fuente: Commentary on the Holy Bible by Thomas Coke
REFLECTIONS
Reader! in the perusal of this blessed Chapter, let us pass by every lesser consideration, to attend to the one great and glorious truth, taught in it, and by it, how God the Spirit watches over, and is carrying on all the vast designs of his Almighty ministry! How blessedly hath the Lord here taught, that the Jewish and Gentile Church is but one: both branches equally dear to all the Persons of the Godhead, and equally calling forth the joint love, grace, and mercy, of Father, Son, and Holy Ghost, And Reader! let not you and I forget, how infinitely important in the sight of Jehovah, is the work of the Lord Jesus Christ, in his mediator-character; that all the devotion of this honest Centurion towards God, and his conscientious dealings with men, would not have procured him salvation. Oh! the preciousness of Jesus Christ.
Let all humble waiters upon the Lord, take courage from the grace manifested in this sweet history. The Lord knoweth them that are his. And Jesus will call his redeemed from all places of the earth, where they have been scattered in the cloudy and dark day. When the Lord writeth up his people, even Caesarea will have her children, like Cornelius, to be numbered.
Blessed Spirit of all truth! in all ages thou hast manifested thy saving power. Do thou be pleased, O Lord, from the water of regeneration, until grace is consummated in glory, to carry on thy work with power in the heart of thy redeemed, until thou hast brought the nations of Christ’s heritage to thy sceptre; and made every knee of the Lord’s people to bend to Christ’s name, and every tongue to confess that Jesus is Lord to the glory of God the Father! Amen.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
48 And he commanded them to be baptized in the name of the Lord. Then prayed they him to tarry certain days.
Ver. 48. To be baptized ] The use of the sacraments is to seal up adoption in infants, and faith in those of riper years.
And he commanded them to be baptized ] And so to be incorporated into Christ’s body the Church: that they might be saved by the “washing of regeneration, and the renewing of the Holy Ghost,” Tit 3:5 . It is a noble question in divinity, seeing regeneration is attributed both to the word and to baptism, how the one worketh it differently from the other? Or, if both work it, why is not one superfluous?
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
48. ] As the Lord Himself when on earth did not baptize ( Joh 4:2 ), so did not ordinarily the Apostles (see 1Co 1:13-17 , and note). Perhaps the same reason may have operated in both cases, lest those baptized by our Lord, or by the chief Apostles, should arrogate to themselves pre-eminence on that account. Also, which is implied in 1Co 1:17 , as compared with Act 6:2 , the ministry of the Word was esteemed by them their higher and paramount duty and office, whereas the subordinate ministration of the ordinances was committed to those who .
. ] = ., ch. Act 2:38 , where see note. Wahl compares , Lysias, p. 452.
Fuente: Henry Alford’s Greek Testament
Act 10:48 . , cf. St. Paul’s rule, 1Co 1:17 . If Philip the Evangelist was at Csarea at the time, the baptism may have been intrusted to him. : diutius commorari , Blass, so manere amplius , Bengel, cf. Act 21:4 ; Act 21:10 , Act 28:12 ; Act 28:14 , and Act 15:34 [243] (Blass); only in Luke and Paul, frequent in Acts, not found in Luke’s Gospel, cf. Joh 8:7 ; only once in LXX, Exo 12:39 , in classics as in text. , no doubt spent in further instruction in the faith: aurei dies , Bengel.
[243] R(omana), in Blass, a first rough copy of St. Luke.
Fuente: The Expositors Greek Testament by Robertson
baptized in. App-115.
the Lord. App-98. The texts read “Jesus Christ”.
prayed. Greek. erotao. App-131.
tarry. Greek. epimeno. See Joh 8:7 (continue).
Fuente: Companion Bible Notes, Appendices and Graphics
48. ] As the Lord Himself when on earth did not baptize (Joh 4:2), so did not ordinarily the Apostles (see 1Co 1:13-17, and note). Perhaps the same reason may have operated in both cases,-lest those baptized by our Lord, or by the chief Apostles, should arrogate to themselves pre-eminence on that account. Also, which is implied in 1Co 1:17, as compared with Act 6:2, the ministry of the Word was esteemed by them their higher and paramount duty and office, whereas the subordinate ministration of the ordinances was committed to those who .
.] = ., ch. Act 2:38, where see note. Wahl compares , Lysias, p. 452.
Fuente: The Greek Testament
commanded: Joh 4:2, 1Co 1:13-17, Gal 3:27
the name: Act 2:38, Act 8:16
Then: Act 16:15, Joh 4:40
Reciprocal: Mat 28:19 – baptizing Act 11:3 – General Act 21:16 – of the 1Co 1:17 – not to
Fuente: The Treasury of Scripture Knowledge
Act 10:48. He commanded them to be baptized. St. Peter did not administer the baptism himself. This was in harmony with the practice of St. Paul, who seems to have been very anxious lest baptism or any outward ordinance should be unduly elevated in comparison with the preaching of the Word. See 1Co 1:14; 1Co 1:17. On such an occasion as that which is recorded in Act 2:41, there must have been a large amount of subsidiary ministration. How many persons were baptized on this occasion at Csarea we do not know.
Then prayed they him to tarry certain days. This residence of some days in the house of Cornelius is to be marked as a time of the utmost importance for St. Peters future life, and is to be compared with the remarkable fifteen days which he and St. Paul spent together afterwards (Gal 1:18). During this short residence at Csarea, he must have learnt much that he never knew before concerning the Gentile mind, especially in its aspirations after religious light and peace.
Fuente: A Popular Commentary on the New Testament
Seen notes on verse 47
Fuente: McGarvey and Pendleton Commentaries (New Testament)
48. Peter, of course, proceeds to recognize this Gentile church by administering to them the ordinance of baptism, assuring all present that every quibble is put to quietus since they have received the Holy Ghost. Hence we see that the reception of the gift of the Holy Ghost, i. e., the Holy Ghost Himself, whom Jesus gives when He sanctifies us, is the climax of aspiration and the end of all inquiry. When you receive the baptism of the Holy Ghost no one can question your right to water-baptism, eucharist and every other privilege of the gospel church. You are then eligible to any and every office in the church, pursuant to the administration of the Holy Ghost.
Fuente: William Godbey’s Commentary on the New Testament
Verse 48
Prayed they him; urged him.