Exegetical and Hermeneutical Commentary of Acts 10:5
And now send men to Joppa, and call for [one] Simon, whose surname is Peter:
Joppa, a town that was memorable for Jonahs taking ship there, when he would flee from God, and decline his message, Joh 1:3. The angel could have declared the gospel, and instructed Cornelius; but he sends him to Peter, God being willing to honour the means of his own institution.
Fuente: English Annotations on the Holy Bible by Matthew Poole
5. send to Joppa . . . for oneSimon, &c.(See on Ac9:11).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And now send men to Joppa,…. Which lay near to Caesarea;
and call for one Simon, whose surname is Peter: the angel was not sent to instruct Cornelius himself, but to direct him to an apostle of Christ, and minister of the Gospel, who should do it; for not angels, but men, are employed in the ministry of the word, which is the ordinary means of spiritual knowledge, and of increasing it. So the eunuch was instructed by Philip, and Saul by Ananias; which shows the excellency and usefulness of the Gospel ministry and ministers, and what dignity is put upon them, what use should be made of them, and in what esteem they should be had.
Fuente: John Gill’s Exposition of the Entire Bible
Fetch (). First aorist middle (indirect, for one’s self) imperative of , usual voice in ancient Greek with this verb in sense of sending another for one’s own sake. Only in Acts in the N.T. See also 10:22.
Fuente: Robertson’s Word Pictures in the New Testament
1) “And now send men to Joppa,” (kai nun pempson andras eis loppen) “And (for) now and for future purposes send responsible men to Joppa,” where Peter had resided for several days; The idea is, it is your choice, but what you should do of your own will, and accord and for your own need and benefit is to send men. The words were not an imperative mandate but a guide to salvation.
2) “And call for one Simon,” (kai metapempsai Saimona) “And summon Simon,” Simon Peter; This was a compassionate, divine call, not a mandate that was forced upon Cornelius, as indicated by the verbal middle voice of the word, “send” for this man Simon Peter, if you have the strong will to know how to be saved, Joh 7:17; Act 11:14.
3) “Whose surname is Peter:” (tina hos epikaleitai Petros) “The one (Simon) whose surname is Peter,” that there be no misunderstanding of the identity of the messenger of God, yet unknown to Cornelius, but who was to explain the gospel so that both he and his household might hear the word, understand, and be saved, Act 10:34-43; Act 11:11-18.
Fuente: Garner-Howes Baptist Commentary
5. Now send to Joppa. God dealt most favorably with Cornelius, in that he doth not command him to go himself, but to send messengers unto Peter, that he may stay quietly at home, and that Peter may endure the toil of the journey for his sake. But let us not wonder that Cornelius was so courteously handled, seeing that God thrusteth the ministers of his word daily upon the unwilling; so that he appeareth of his accord to those which do not seek him, as he saith by Isaiah, (Isa 65:1.) But why doth not the angel rather teach him? (665) For this seemeth an inconvenient (666) thing that he resigneth his office to a mortal man; for the oracle should have had greater authority than when the gospel is preached to him by a mortal man. As when Christ appeared to Paul by a vision, he set, notwithstanding, Ananias to teach him, that he might by such an example establish the ministry of the preaching of the gospel, which he committed to his Church; so now the angel giveth place to Peter, that he may execute the office committed unto him by Christ. Therefore, whosoever will be the disciple of Christ, and be illuminated by the (heavenly) light of the heavenly wisdom, let him not grudge to use attentiveness and docility toward the external voice of men, which Christ useth as an instrument, and whereunto he will have our faith annexed. And we see how sore God hath punished their furious pride, who, contemning preaching, have looked for (667) revelations from heaven. For since God will be heard in men, the ministers to whom he hath given his word (668) cannot be contemned without contempt and reproach of him. Nevertheless, I confess that the spirits must be proved, (1Jo 4:1,) that we hear not without choice whosoever do pretend that they are ministers of Christ. But because faith cometh by hearing, (Rom 10:17,) no man shall attain thereunto which shall refuse and despise the word when it is preached,
(665) “ Doctoris partes implet,” fulfill the office of teacher.
(666) “ Parum rationi consentareum,” little accordant with reason.
(667) “ Captarunt,” have caught at, longed for.
(668) “ Apud quos verbum suum deposuit,” with whom he had deposited.
Fuente: Calvin’s Complete Commentary
(5, 6) Call for one Simon, whose surname is Peter.The circumstances of the communication present, it is obvious, a striking parallelism with those attendant on the revelation to Ananias in Act. 9:10-17. To those who regard both narratives as fictitious, the resemblance will appear as characteristic of St. Lukes style as a writer. Admitting, however, the possibility of a divine guidance being given by a supernatural message, it will not seem strange to us, as has been said already, that it should in each case take the form which made it most effectual, giving directions as to names and places, and yet leaving something open as a test of faith.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
5. Simon Peter Dr. Clarke, on Act 8:26, remarks how very minute angelic directions are, as in Act 9:11, and in this place. Naturally so; for the directions for an errand must be minute and must be remembered, and, being so remembered, can be reported subsequently with verbal accuracy.
Fuente: Whedon’s Commentary on the Old and New Testaments
Act 10:5-7 . The tanner, on account of his trade, dwelt by the [Mediterranean] sea, and probably apart from the city, to which his house belonged (“Cadavera et sepulcra separant et coriarium quinquaginta cubitos a civitate.” Surenh. Mischn. xi. 9. Comp. Artemid. i. 53). See Walch, de Simone coriario , Jen. 1757.
The is added to (see the critical remarks) from the standpoint of Cornelius , as to him Peter was one unknown.
] the soldier, one of the men of the cohort specially attached and devoted to Cornelius ( . ), had the same religious turn of mind as his master, Act 10:2 . On ., comp. Act 8:13 ; Dem. 1386. 6 : . Polyb. xxiv. 5. 3.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
5 And now send men to Joppa, and call for one Simon, whose surname is Peter:
Ver. 5. Call for one Simon ] Though an angel certifies Cornelius’s prayers were accepted, yet he reads not to him the doctrine of redemption, but refers him to Peter. The office of preaching the gospel is taken from the angels (who first preached it to the shepherds) and given to the ministers.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Act 10:5 . : middle, his messengers were to perform his wishes; only in Acts in N.T., where it occurs nine times, but found twice in LXX and in Maccabees; so too mostly in the middle in classical writers, although the active is also found in same sense. ( ), see critical notes; as unknown to Cornelius, marked out by his surname as the one of the many who were called Simon.
Fuente: The Expositors Greek Testament by Robertson
send. Greek. pempo. App-174.
call for = send for. Greek. metapempo. App-174.
whose surname is = who is surnamed.
Fuente: Companion Bible Notes, Appendices and Graphics
Act 10:5. , send for, invite to come) Cornelius is not sent to Peter, but is desired to send for him, that he should not seem to have become a mere proselyte [i.e. attaching himself as a convert to the Jews], and that it might be thus intimated that so the Gospel is about to come to the Gentile nations, to each in its own country.-, Peter) A surname not unpleasant to the Gentiles: as also is the case with the surname Paul.
Fuente: Gnomon of the New Testament
send: Act 10:32, Act 9:38, Act 15:7, Act 16:9
whose: Mar 3:16, Joh 1:42
Reciprocal: Exo 4:27 – Go into Ezr 3:7 – Joppa Act 9:11 – Arise Act 9:36 – Joppa Act 10:18 – and asked
Fuente: The Treasury of Scripture Knowledge
5
Act 10:5. Up until now Cornelius had lived in accordance with the obligations of the Patriarchal Dispensation. That system was for the Gentiles and had been in force since the days of Adam. In the meantime the Jewish Dispensation had been “added” (Gal 3:19) as the system for the Jews, and that was lifted from them by the cross (Col 2:14), leaving the Gentiles still under the Patriarchal Dispensation for a few years. Now that, too, was to be discontinued, and Cornelius was to do something else. That placed him under a new obligation, cancelling the authority of the former system. From now he was expected to do something else in order to be saved, and he was told to send for Peter at Joppa that he might tell him what it was.
Fuente: Combined Bible Commentary
Act 10:5. Send men to Joppa. The exact mention of the place is very emphatic: and it recurs again both in the account given by Cornelius to Peter (Act 10:32), and in the apologetic statement made by Peter before the apostles and elders (Act 11:13). We should notice, too, with what definite force Joppa is incidentally named in Act 10:8; Act 10:23, and Act 11:5. This is all part of the explicit assertion of the facts of the story as literally true. For the connection with the preceding part of the history, see note on Act 10:1.
Simon, who is surnamed Peter. It is very observable that this exact phrase in its completeness is found four times in this narrative (see Act 10:18; Act 10:32, and Act 11:13). The messengers use it when they came from Csarea to Joppa and speak to Peter himself: Cornelius adduces it in his account of the reasons which led him to send to Joppa; and Peter brings it forward again, when he justifies his own conduct before the apostles and elders at Jerusalem. We are, of course, reminded of the Lords own emphatic naming of Simon by a new name (Joh 1:42; Mat 16:18). This reiteration in the Acts of the Apostles is an expressive link between that book and the history contained in the Gospels; and it points our thoughts to the fulfilment or part of the fulfilment of our Lords prophecy regarding Peter. But we can see another reason for this reiteration and precision. The exact designation of the man who was to bring the Gospel to Cornelius is an essential part of the transaction. The Divine direction is perceptible in every act and every word recorded. Reuss states this matter very well, when he says: Cenest pas seulement un avis qui ladresse laptre, mais surtout une instruction donne laptre lui-mme, pour que celui-ci comprenne et accepte la mission spciale quil reoit. As to the supernatural character of the communication he adds: Il nen fallait pas moins pour engager Pierre dans cette voie nouvelle . . . . .Une rvlation subsidiaire tait indispensable pour le convaincre quun paen pouvait recevoir le baptme, chose quil ignorait encore et que ses collgues ont de la peine croire (Act 11:1, etc.) (Histoire Apostolique, p. 122).
The exact designation of Peter should be carefully noted, also, from another point of view. Cornelius was to be brought to the knowledge of Christ by the instrumentality of a man, not directly by the angel who appeared to him. This is in harmony with Gods usual method of working in spiritual things. Moreover, he is to be brought to this knowledge by an apostle. This was not a commonplace instance of conversion. Philip the Evangelist was very probably then at Csarea (Act 8:40, see Act 21:8); but this would not suffice. Reuss remarks that the baptism of Cornelius by an apostle would be likely to make a stir and noise throughout Palestine. The apostle, too, was to be Peter, one of the most Judaic Dean Alford has a good note here on the imminent risk of party, which was thus averted. See also Dean Vaughans Church of the First Days. All parts of the Divine scheme are seen to hang closely together at this crisis. De Pressens points out how important it was that the most active and influential apostle should be gained. The occurrences in Samaria (Act 8:14-17) had by no means yet removed all his prejudices.
Fuente: A Popular Commentary on the New Testament
Observe here, 1. That although God sent an angel to Cornelius, to acquaint him with his will; yet the angel was to direct him to the apostle, who was to instruct him in the faith. This, no doubt, God did, to put honour upon the ministers and ministry of the gospel; as also to let us understand and know, that we are not to expect extraordinary ways of teaching, when God affords us the use of ordinary means. Send to Joppa, and call for Peter, he shall tell thee what thou oughtest to do.
Observe, 2. What an exact knowledge Almighty God has of particular persons, and particular places; he tells Cornelius, by the angel, in what town Peter was, in Joppa; in whose house he lodged, in Simon the tanner’s; in what part of the town the house stood, by the sea-side.
It is matter of consolation, yea, of great consolation to the people of God, to know and remember that God knows them; He knows their persons, their purposes, their performances, their places of abode; he knows who they are, what they do, and where they dwell. So dear are the holy servants of God unto him, that he loves the very street in which they lodge, the house in which they dwell, the walls of their habitation are continually before him, and he delights perpetually to look upon them:
Oh let holiness to the Lord be writ in legible characters upon the walls of our houses! Zec 14:20. Then will God dwell where we dwell, and the beloved of the Lord shall dwell in safety by him.
Fuente: Expository Notes with Practical Observations on the New Testament
See notes on verse 3
Fuente: McGarvey and Pendleton Commentaries (New Testament)
5, 6. When I was in Joppa, I visited the house of Simon the tanner by the seaside, ascended to the roof, and there prayed where Peter was praying when he saw the vision and heard the voice of the Spirit commanding him to go with the messengers who had already arrived from Cornelius. Do you think it is the same house? I have no reason to doubt. All the houses in Palestine are stone, consolidated by that wonderful calcareous cement, so they never decay. This house is all solid stone walls, floors, stairway and roof, so consolidated that it looks like a monolith throughout, not so much as a seam anywhere visible. The roof is simply a great solid, flat rock, looking as old as the native mountain strata.
Fuente: William Godbey’s Commentary on the New Testament
God told Cornelius to send some men to Joppa for Simon Peter who was staying there with another Simon, the tanner (cf. Act 9:43). Tanners used quite a bit of water in practicing their trade, and this may be the reason this Simon lived by the Mediterranean Sea.