Exegetical and Hermeneutical Commentary of Acts 11:13
And he showed us how he had seen an angel in his house, which stood and said unto him, Send men to Joppa, and call for Simon, whose surname is Peter;
13. and he shewed us how he had seen an angel ] The Greek has “and he related to us how he had seen the angel.” Before St Peter made this defence, and long before St Luke put it down in the Acts, the story of Cornelius and his vision would be well known, and so the definite article would be used in speaking of it, i.e. “ the angel” of whom all men had heard.
said unto him ] The oldest MSS. omit the last two words.
Send men to Joppa ] “Men” is omitted in the best MSS. This is one of the numerous insertions by which a repetition of a narrative in this book has been brought into exact verbal accord with the previous form. There have been times when devout men thought much of this verbal accord. It is therefore worth notice that the writers of the N. T. disregarded it utterly. The words in such a solemn inscription as that above the Cross differ in all the four Gospels, and St Peter, when in the Second Epistle (Act 1:17) he speaks of the heavenly voice heard at the Transfiguration, varies verbally from each of the accounts of the Evangelists.
Fuente: The Cambridge Bible for Schools and Colleges
An angel, who, by reason of his appearing a man, is, in Act 10:30, called a man.
Fuente: English Annotations on the Holy Bible by Matthew Poole
13. seen an angelliterally,”the angel,” for the rumor took that definite shape.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And he showed us how he had seen an angel in his house,…. The clause, “in his house”, is very appropriately put; for since an angel had entered into his house, it could not be criminal in Peter, and the six brethren, to follow him. In one place he is called a man, and in another place an angel; see Ac 10:3, because, though he was an angel, yet he appeared in the form of a man, as it was usual for angels to do; but whether Cornelius knew that he was an angel, is not certain, since he calls him a man; and not he, but Luke the historian, and Peter, who repeats the account of the vision, call him an angel; however, he looked upon him as an extraordinary person, as sent to him from God, and therefore obeyed the heavenly vision. The Ethiopic version reads, “an angel of God; which stood and said unto him, send men to Joppa, and call for Simon, whose surname is Peter”; [See comments on Ac 10:5].
Fuente: John Gill’s Exposition of the Entire Bible
Standing and saying ( ). More precisely, “stand and say” (punctiliar act, first aorist passive and second aorist active participles).
Fetch Simon ( ). First aorist middle imperative. Third time mentioned (Acts 10:5; Acts 10:22; Acts 11:13). Perhaps Peter is anxious to make it plain that he did not go of his own initiative into the house of Cornelius. He went under God’s direct orders.
Fuente: Robertson’s Word Pictures in the New Testament
An angel. It has the definite article : “the angel,” mentioned in ch. 10.
Fuente: Vincent’s Word Studies in the New Testament
1) “And he shewed us,” (apengeilen di hemin) “Then he reported or recounted to us,”
2) “How he had seen an angel in his house,” (pos eiden ton angelon en to oiko autou) “How he saw the angel in his house,” the messenger from God, Heb 1:14; Act 10:3.
3) “Which stood and said unto him,” (stathenta kai eiponta) “Which stood erect and instructed him,” communicated to him the following instruction, Act 10:3-4. He saw this messenger with his eyes, heard him with his ears, and obeyed his directions from his heart, Heb 5:9.
4) “Send men to Joppa and call for Simon,” (aposteilon eis loppen kai metapempsai Simona) “Send (a deputy) of men, authorized men, to Joppa and summon Simon,” a particular Simon, further identified as follows:
5) “Whose surname is Peter,” (ton epikaloumenon Petron) “The Simon who is surnamed Peter,” which means a little stone, Act 10:5.
Fuente: Garner-Howes Baptist Commentary
“And he told us how he had seen the angel standing in his house, and saying, “Send to Joppa, and fetch Simon, whose surname is Peter, who will speak to you words, by which you will be saved, you and all your house.”
He then explained how once they were in the house they had been told that the reason that Peter had been sent for was because of an angel who had told them to send for him, so that they might hear his words and be saved, along with their households. This confirmation of an angelic messenger, and therefore the clear piety of those involved, would ease the fears of those who were listening. Those who were most Jewish in their thinking would interpret ‘saved’ as meaning becoming faithful adherents to Jewish Christianity, and would thus temporarily be satisfied.
‘Standing in his house.’ If a holy angel was willing to enter Cornelius’ house, then surely it was acceptable for a mere human.
Fuente: Commentary Series on the Bible by Peter Pett
DISCOURSE: 1769
NECESSITY AND SUFFICIENCY OF THE GOSPEL SALVATION
Act 11:13-14. Send men to Joppa, and call for Simon, whose surname is Peter; who shall tell thee words, whereby thou and all thy house shall be saved.
WHILST we deny that the Apostle Peter possessed any such supremacy above the other Apostles as the Papists ascribe to him, we most willingly acknowledge that very singular honours were conferred upon him by our Lord himself; and especially that of bearing the keys of the kingdom of heaven, or, in other words, of opening the kingdom of heaven both to Jews and Gentiles. We all know, that, on the day of Pentecost, it was his sermon which was made so pre-eminently useful for the converting of three thousand souls at once: nor can we doubt but that his ministry continued to be crowned with very abundant success. But, for the space of six years, he did not discern the just extent of the commission that had been given to the Apostles generally; namely, to go into all the world, and preach the Gospel to every creature; and still less did he know what authority he had himself personally received, to open the door of salvation to the Gentiles, as he had already done to the Jews. Hence, when the time was come for the fuller manifestation of the truth to the Gentiles, he needed to have his prejudices removed, by a special interposition of God for that purpose; and fresh instructions given him, as much as if the purposes of Heaven, in relation to that matter, had never been revealed to him. Indeed, all the other Apostles were in this respect as ignorant as he: for, when he had executed the divine commission, they called him to an account for it, as having been guilty of a most heinous transgression. He, however, in his vindication of his conduct, shewed them, that he had acted under the immediate direction of God, who had instructed Cornelius where to send for him, and had enjoined him also to comply with the request.
The particular direction given by the Angel to Cornelius, in relation to this matter, was, Send men to Joppa, and call for Simon, whose surname is Peter, who shall tell thee words whereby thou and all thy house shall be saved. In which words we may see at once both the necessity of the Gospel for mans salvation, and its sufficiency: and these two points it is my intention to dwell on at this time.
Let us then consider,
I.
The necessity of the Gospel
Perhaps, in all the Scriptures, there will not be found a passage which more strongly declares this, than that before us.
The knowledge of the Gospel was necessary even for Cornelius
[Cornelius was a peculiarly excellent character, even before he was acquainted with the Gospel: He was a devout man: he feared God with all his house: though not belonging to the circumcision himself, he gave much alms to the Jewish people: and he prayed to God alway: and so upright was he in his endeavours to approve himself to God, that his prayers and alms came up for a memorial before God [Note: Act 10:2; Act 10:4.], and were had in remembrance in his sight [Note: Act 10:31.]. Now, if any person could be saved without the Gospel, we might well suppose that it would be he. But, now that the Gospel was fully revealed, and he was within the reach of it, a distinct knowledge of its provisions, and a cordial acceptance of its offers, were necessary for his salvation: and, rather than he should be left without an interest in it, God sent an angel to inform him where he might find a person who should tell him those words whereby be should be saved. That such a man as Cornelius could not have been saved under other circumstances, is what I am by no means prepared to say: for I believe that, in every nation, he that feareth God, and worketh righteousness, is accepted of him: and that, though no man can merit any thing at Gods hands, yet God would rather work a miracle for such a person, than suffer him to perish for want of that measure of knowledge as, under his circumstances, was necessary for his salvation. But of such matters we can speak only by conjecture, because there is but little revealed concerning them. Of those who live under the Gospel dispensation, we can speak with certainty: and if the knowledge of the Gospel was necessary for Cornelius, then]
The knowledge of it must be necessary for us also
[We are ready to imagine that a moral and religious character will give us a title to acceptance with God. But it is not by that that any man can be saved. There are words which must be told us: and what those words are, we know from the discourse of Peter on this occasion. We must be informed respecting the person, work, and office, of the Lord Jesus Christ. We must know, that He, though Lord of all, became a man for us, and died upon the cross for the effecting of our peace with God, and was raised from the dead by God, and is appointed both to judge the world, and to save the world [Note: Act 10:36-42.]. I say, to this the whole Scriptures bear witness; and this testimony we must receive as the ground of all our hopes: and by an humble affiance in the Lord Jesus Christ, as so revealed, we are to obtain the remission of our sins [Note: Act 10:43.]. There is no other foundation than this on which any man can build [Note: 1Co 3:11.]; no other way whereby any man can come unto the Father [Note: Joh 14:6.]; no other name given under heaven whereby any man can be saved [Note: Act 4:12.]. Without a distinct knowledge of the Gospel, our prayers will not avail; nor will our alms avail: nor will a devout spirit, joined to the fear of God, avail: there is away of salvation provided for us through the atoning blood and righteousness of the Lord Jesus Christ; and in that way alone can we ever come to God, or find acceptance with him. If we attempt to seek his favour in any other way, we shall seek it in vain [Note: Rom 9:31-33; Rom 10:3-4.].]
With the necessity of the Gospel for our salvation, let us contemplate also,
II.
Its sufficiency
This is fully and unequivocally declared in the history before us
[The proofs of it here are manifold. Observe the declaration of the angel: no doubt was expressed by him respecting the efficacy of Peters words for the desired end: all that was wanting was, that they should be received and relied upon by Cornelius and his family; and then the whole of them should be saved. Observe next, the actual experience of Cornelius. He received the word with all readiness, and confided in it; and the Holy Ghost descended upon him, and upon all who were with him [Note: Act 10:44; Act 10:47.]; and not only sealed the blessings of salvation on their souls, but endued them with miraculous powers in token of Christs love to them, and for the extension of his kingdom by their means. Observe, yet further, the testimony of all the Apostles. They had hitherto been utterly averse to the idea of the Gentiles being saved by the Gospel: but when they heard the account of the whole transaction as given by St. Peter, they glorified God for it; saying, Then hath God also to the Gentiles granted repentance unto life [Note: ver. 18.].]
The whole Scriptures also bear testimony to the same
[We never find the smallest doubt expressed respecting the sufficiency of the Gospel salvation. No person is excepted from its offers, nor any sin from its absolving power: whilst the blood of Christ cleanseth from all sin, he is able to save to the uttermost all who come unto God by him. The provision made by the Gospel is sufficient, not for the small household of Cornelius only, but for the whole family of man. Could all be prevailed upon to receive Christ into their hearts by faith, not a human being would ever perish: All who would believe in him should be justified from all things, and be saved by him with an everlasting salvation.]
Having thus proclaimed to you the same blessed tidings which were delivered by Peter to Cornelius, let me entreat you to remember,
1.
The honour which God puts upon the ministry of his word
[God, in his mercy, determined to bring Cornelius and his family to the knowledge of the truth; and for this end he sent an angel to inform Cornelius where he might find a minister competent to instruct him; and at the same time gave Peter repeated visions for the purpose of removing his religious scruples, and an audible voice from heaven, also, to authorize his going to a man that was uncircumcised. But what need was there of all these various operations? Why should not the angel declare the Gospel to Cornelius, instead of telling him where to send for a human instructor? God had revealed other things by angels: and why should he not this? The reason was, that, having ordained an established ministry, he would put honour on that ministry, and accomplish his purposes in that way which was best suited to the necessities of fallen man. In the case of the Ethiopian Eunuch, God did not use even his own revealed word for his conversion, without the intervention and ministry of Philip, whom he sent on purpose to instruct the inquiring student: and, in like manner, he sent Peter now, because he would have all to seek instruction through the instrumentality of those whom he himself had ordained to that high office. Let none, then, despise the ministry of the word, as though it might be dispensed with, or from a conceit that they can edify themselves to more advantage at home; for the Gospel is Gods treasure, though it be in earthen vessels [Note: 2Co 4:7.]; and they only can hope to be enriched by it, who will receive it in Gods appointed way. The waters of Jordan had no more intrinsic power than those of Abana and Pharpar: it was Gods blessing alone that rendered them available for the curing of Naamans leprosy: and it is that blessing also, which will alone prevail for the healing of our souls: and, if we will not seek that blessing in the channel where alone God has ordained it to flow, we shall in vain hope to obtain it through any other medium. To confirm this truth, Cornelius was ordered to send thirty or forty miles for Peter, to instruct him: and I hesitate not to say, that, as his labour was well repaid by the ministry of that holy man, so the labour of this blessed Apostle was richly recompensed by the success with which it was attended. And I may further say, that all the labour and expense attending either the stated ministry of the word, or the establishment of missions to heathen lands, are unworthy of a thought, in comparison of the benefits obtained by them [Note: Here the blessings of a stated ministry might be set forth, or the importance of missions, as the case might require.].]
2.
The light in which ministers and hearers should regard each other
[The particular process by which Peter and Cornelius were brought together were mere circumstances, with which we, in this day, have little concern. But every minister is an ambassador from God, as truly, though not in the precise sense, as Peter was: and the people to whom he is sent ought to receive his word, as far as it accords with the voice of inspiration, as the word, not of man, but of God [Note: 1Th 2:13.]. The precise state in which we should all meet together in the public ordinances, cannot possibly be more justly marked than in the history before us. Peter evidently went as a special messenger from God to Cornelius and his family; and having nothing in view but to tell them words whereby they might all be saved. (All thoughts of self were as far from his mind as can possibly be imagined.) As for Cornelius and his family, their views in assembling together are depicted by themselves in those memorable words: Now are we all here present before God, to hear all things that are commanded thee of God [Note: Act 10:33.]. None were brought by mere curiosity: none came for amusement: none looked to a mere man: all looked, through the man, to God; and received his message as from God himself. We wonder not at the effects which flowed from such a delivery, and such a reception, of Gods blessed word. And should not we also experience a measure of the same effects, if we met together in the same spirit? Yes, we should; and to the want of this must be traced the inefficacy of our ordinances: we do not come together as we ought: neither minister nor hearers feel, as we ought, the importance of the occasion on which we are assembled. We come together too much in a customary way, not aware how much our eternal interests are at stake. Let us, my brethren, each in his place, endeavour to rectify our respective errors; and look up to God in future, that the word preached may be more profitable; being more mixed with faith, both in Him who delivers, and in those who hear it.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
13. ] The art. almost looks as if the history of Cornelius’s vision were known to the hearers. The difference between the vision of Cornelius and that of Peter is here again strikingly marked: while the latter is merely ‘praying in the city of Joppa,’ no place nor circumstance being named, the former sees the angel ‘ standing in his house .’
Notice also that Peter never names Cornelius in his speech because he, his character and person, was absorbed in the category to which he belonged, that of men uncircumcised.
Fuente: Henry Alford’s Greek Testament
Act 11:13 . : used only by St. Luke, in Gospel and Acts: Luk 18:11 ; Luk 18:40 ; Luk 19:8 , Act 2:14 ; Act 5:20 ; Act 11:13 ; Act 17:22 ; Act 25:18 ; Act 27:21 , found therefore in all parts of Acts (Friedrich, Vogel).
Fuente: The Expositors Greek Testament by Robertson
shewed = announced. Greek. apangello. Same as “report”, Act 4:23, and “tell”, Act 5:22, Act 5:25.
an = the.
which stood and said = standing and saying.
unto him. Omit.
men. All the texts omit.
call for = send for. Greek. metapempo. App-174.
whose surname is = who is surnamed.
Fuente: Companion Bible Notes, Appendices and Graphics
13. ] The art. almost looks as if the history of Corneliuss vision were known to the hearers. The difference between the vision of Cornelius and that of Peter is here again strikingly marked: while the latter is merely praying in the city of Joppa, no place nor circumstance being named, the former sees the angel standing in his house.
Notice also that Peter never names Cornelius in his speech-because he, his character and person, was absorbed in the category to which he belonged,-that of men uncircumcised.
Fuente: The Greek Testament
Act 11:13. , the angel) He speaks, adding the article, as of an occurrence now very well known to him.
Fuente: Gnomon of the New Testament
angel
(See Scofield “Heb 1:4”).
Fuente: Scofield Reference Bible Notes
he showed: Act 10:3-6, Act 10:22, Act 10:30-32, Act 12:11, Heb 1:14
to Joppa: Act 9:43
Reciprocal: Psa 85:9 – Surely Joh 7:17 – General Act 9:6 – and it Act 9:11 – Arise Act 10:6 – he shall Act 16:9 – Come Act 16:31 – Believe
Fuente: The Treasury of Scripture Knowledge
THE SPIRITUAL HISTORY OF CORNELIUS
He shewed us how he had seen an angel in his house, which stood and said unto him, Send men to Joppa, and call for Simon, whose surname is Peter; who shall tell thee words, whereby thou and all thy house shall be saved.
Act 11:13-14
Of the various characters portrayed in the historical sequel to the Gospels, Cornelius, the Roman centurion of Csarea, is certainly one of the most interesting. To understand this passage aright we need to read it in connection with Acts 10. In his spiritual life-history there are three phases or stages to be observed He was
I. A heathen.A centurion of the band called the Italian (Act 10:1). Whilst the sacred record gives no account of the history of Cornelius previous to his arrival on Jewish soil, yet it is clearly enough implied that by birth and education he was a Roman citizen and a Gentile idolater. His name, it has been remarked, seems to connect him with the noble and illustrious Roman family of the Cornelii. Religiously, then, his first standpoint was that of pagan ignorance and superstition; an alien from the commonwealth of Israel, and a stranger from the covenants of promise. A trace of his heathen training is seen in his Gentile-like prostration at the feet of the Apostle Peter (Act 10:25). Is his counterpart not to be found in this twentieth century of grace? Are there no dark places of the earth yet unblessed with the light of revelation? Multitudes still worship they know not what; bowing down to stocks and stones. And in our civilised and Christianised lands, are there not myriads having no hope, and without God in the world, as literally as Cornelius ever was? Besides, in the spiritual history of every believer, has there not been a period, of longer or shorter duration, corresponding to this first stage in the religious experience of Corneliusa state of being far off ere being made nigh by the blood of Christ?
II. Yet an earnest seeker after the true God.Through contact at Csarea with the Jewish religion, Cornelius, like not a few other Gentiles in the Apostolic age, had become dissatisfied with his ancestral worship, and attached himself to the purer faith and morality of Judaism. Like the centurion mentioned in the Gospels (Luk 8:4-5), he was noted for his charitable deeds towards the Jews amongst whom he had been located. He shared in the Messianic hopes of the chosen people, and may not have been entirely ignorant of the history and claims of Jesus of Nazareth. That he was acquainted with, at least, some of the facts of the life of Christ is apparent from St. Peters address (Act 10:37). And yet, he lacked joy and peace in believing. In him came to be fulfilled, in the marvellous way recorded in these chapters, the gracious promises: Then shall ye know, if ye follow on to know the Lord. To all earnest and sincere seekers after truth, this second stage in the religious history of Cornelius is full of instruction and encouragement. Let there be in the anxious inquirer of these days the devout heart, the guileless life, the unquenchable spiritual longings after truth, light, and peace that were so manifest in the centurion of Csarea, and the issue cannot fail to be the same, however different may be the Divine method. Finally, Cornelius was
III. A Christian convert.As Philip had done in the case of the Ethiopian chamberlain (Act 8:26-40), so St. Peter, in the case of Cornelius and his friends, preached unto them Jesus. On the devout centurion, and the company of Gentiles assembled in his house, the Holy Spirit descended, as it had done in the case of believers of another race, at the beginning (Act 2:2; Act 11:15). Having thus visibly received the thing signified in baptism, the outward rite was administered, by which they were admitted into the Church of Christ. Thus the first-fruits of the Gentiles were gathered in. The door of mercy thrown open so providentially by the Apostle of the Circumcision to sinners of the Gentiles stands open until this day.
Fuente: Church Pulpit Commentary
4
Act 11:13-14. See the comments on chapter 10:30-33.
Fuente: Combined Bible Commentary
Act 11:13. How he had seen an angel. The Greek distinctly requires that this should be the angel. This is not the case in Act 10:22. Probably the mention of this angel was a conspicuous part of the story as it reached the ears of the apostles at Jerusalem; and to their minds it must have appeared a very grave part of the whole subject. This mode of making a revelation was in accordance with many parts of Hebrew history, and with their own experience after the Resurrection and at the Ascension. If an angel had appeared to this man, this at least raised a serious question demanding very careful attention.
In his house. If the angel, too, appeared in his very house, this rendered the case much stronger. Not only did it make the risk of illusion less probable, but it seemed to give a kind of sacredness to that house, the entering of which by Peter they had so severely blamed. See Act 10:30.
Which stood. This had been emphatically stated by Cornelius to Peter. See Act 10:30.
Send men to Joppa, and call for Simon, whose surname is Peter. See notes above on Act 10:5; Act 10:32. It seems as if these words rang in Peters ears.
Fuente: A Popular Commentary on the New Testament
See notes one verse 4