22<\/strong>. of good report among all the nation of the Jews<\/em> ] For the alms-deeds which he did, and on account of his reverence for the true God. They say not only among the people of Csarea was the piety of Cornelius known, but among all the Jews.<\/p>\n was warned from God<\/em> ] There is no Greek for “from God,” but the verb is one constantly used of messages from above. Thus of Joseph’s warnings (Mat 2:12<\/span>; Mat 2:22<\/span>), of Simeon’s Divine revelation (Luk 2:26<\/span>), and of the admonitions sent to Moses (Heb 8:5<\/span>), and to Noah (Heb 11:7<\/span>).<\/p>\n to hear words of thee<\/em> ] i.e. to receive commandments from thee and learn what God would have him to do (cp. Act 11:14<\/span>). By the Jews the ten commandments are constantly called “the ten words<\/em>,” “God spake these words<\/em>, saying,” &c. (Exo 20:1<\/span>).<\/p>\n To hear words of thee – <\/B>To be instructed by thee.<\/P><\/p>\n Verse 22<\/span>. Cornelius the centurion<\/B><\/I>, &c.] They gave him the simple relation which they had received from their master. For the character of Cornelius, see the comment, See Clarke on <\/span>Ac 10:2<\/span><\/span>.<\/P> <\/P> To hear words of thee.<\/B><\/I>] But of what kind they could not as yet tell.<\/P> <\/p>\n That they might speed in their message, they labour to prevent all prejudice Peter might have against Cornelius, who was a Gentile by title; telling him: <\/P> 1. That he was a just man, <\/B>as is said of Joseph, Mat 1:19<\/span>. <\/P> 2. That he worshipped the true God the same with the Jews, and not the false gods of the Gentiles. <\/P> 3. That he was reputed a pious and good man, and so it would be no disparagement to the apostles to go unto him. <\/P> Was warned from God:<\/B> this argument St. Peter could not deny. When Gods command is evident, his people are determined and resolved. <\/P> <\/p>\n 22. they said, Cornelius . . . ajust man,<\/B> &c.fine testimony this from his own servants. <\/P> of good report among all thenation of the Jews<\/B>specified, no doubt, to conciliate thefavorable regard of the Jewish apostle. <\/P> to hear words of thee<\/B>(Seeon Ac 11:14<\/span>).<\/P><\/p>\n And they said, Cornelius, the centurion<\/strong>,…. A certain person, by name Cornelius, a Roman or Italian, as his name shows, and by office a “centurion”, that was over an hundred soldiers: a just man; before God, and in his sight, through the imputation of Christ’s righteousness to him; and who was a new man, created in righteousness and true holiness; and lived soberly, righteously, and godly, and did justice between man and man; and so was just in the sight of men, which was very rare in a Gentile, and in a soldier:<\/p>\n and one that feareth God<\/strong>; the true God, the God of Israel, and worshipped him, both internally and externally; for both sorts of worship are included in the fear of God:<\/p>\n and of good report among all the nation of the Jews<\/strong>; that knew any thing of him, especially at Caesarea, where many Jews, and even many of their most celebrated doctors lived: and this is the rather observed, to induce Peter, a Jew, to go along with them to him, since his character was so very good, and he was in so much credit and esteem with the people; for he must be something extraordinary to have their good word, who had such an abhorrence of uncircumcised Gentiles in general: this man, they add,<\/p>\n was warned from God by an holy angel to send for thee into his house<\/strong>; they intimate hereby, that he did not send for him of himself, he was not led to it by any fancy of his own, or any curiosity in him; nor should he have presumed to have used such freedom with Peter, but that he had some instructions from God himself, who had sent an holy angel to him, and had ordered him to send men to Joppa, and fetch Peter from thence to his house, for the end next mentioned:<\/p>\n and to hear words of thee<\/strong>: the doctrines of the Gospel, and the ordinances of it: that being taught by the one, he and his might submit to the other.<\/p>\n Righteous <\/B> (<\/SPAN><\/span>). In the Jewish sense as in Luke 1:6<\/span>; Luke 2:25<\/span>.<\/P> Well reported of <\/B> (<\/SPAN><\/span>). Present passive participle as in 6:3<\/span>. Cf. the other centurion in Lu 7:4<\/span>.<\/P> Nation <\/B> (<\/SPAN><\/span>). Not <\/SPAN><\/span>, for the speakers are Gentiles.<\/P> Was warned <\/B> (<\/SPAN><\/span>). First aorist passive of <\/SPAN><\/span>, old word for doing business, then consulting an oracle, and here of being divinely (word God not expressed) warned as in Matt 2:12<\/span>; Matt 2:22<\/span>; Luke 2:26<\/span>; Heb 11:7<\/span>. Then to be called or receive a name from one’s business as in Acts 11:26<\/span>; Rom 7:3<\/span>. <\/P> <\/p>\n Was warned [] <\/SPAN><\/span>. See on Mt 2:12<\/span>.<\/P> <\/p>\n <\/strong><\/p>\n Peter Goes to Caesarea, V. 22-33<\/strong><\/p>\n <\/strong><\/p>\n 1) “And they said, Cornelius the centurion,”<\/strong> (oi de eipan Kornelios hekastontarches) “And they said (to Peter) Cornelius the centurion,” of the Italian cohort, Act 10:1<\/span>.<\/p>\n 2) “A just man, and one that feareth God,”<\/strong>(anerdikaios kai phoboumenos ton theon) “A righteous man who continuously fears God,” Act 10:2<\/span>; Act 10:35<\/span>; Act 16:14<\/span>.<\/p>\n 3) “And of good report among all the nation of the Jews,”<\/strong> (marturoumenos te hupo holou tou ethnous ton loudaion) “And having a good testimony reported of him by all the race (nation) of the Jews,” as Ananias who baptized Paul had, Act 22:12<\/span>.<\/p>\n 4) “Was warned from God,”<\/strong> (echrematisthe) “Was warned by a divine messenger,” Act 10:3<\/span>.<\/p>\n 5) “By an holy angel to send for thee into his house,”<\/strong> (hupo angelou hagiou metapempsasthai se tis ton oiken autou) “By an holy angel to summon you to his house,” to come to his residence, his home place, Act 10:4-6<\/span>; Act 11:12-14<\/span>.<\/p>\n 6) “And to hear words of thee,”<\/strong> (kai akousai hremata para sou) “And to hear (give heed) to extended words from you,” words whereby he might be saved, Act 11:14<\/span>; The words spoken to them by Peter, by which they were saved are recorded, Act 10:34-48<\/span>.<\/p>\n 22. Cornelius, a just man. Cornelius’ servants commend their master not ambitiously, or to the end they may flatter him, but that Peter may the less abhor his company. (674) And for this cause they say that he was approved of the Jews, that Peter may know that he was not estranged from true and sincere godliness. For even those which were superstitious, though they served idols, did boast that they were worshippers of God. But Cornelius could not have the Jews, who retained the worship of the true God alone, to be witnesses of his godliness, unless he had professed that he worshipped the God of Abraham with them. Furthermore, as this was a rare example, so it ought to have moved Peter not a little. Although they lean most of all to this argument, that they may persuade him that which they go about, that all this matter is governed by the commandment of God, as if they should say, That he is not so much called by a mortal man as by God, who had so commanded by his angel. <\/p>\n (674) “ Ab ejus congressu minus abhorreat,” may be less averse to meet with him. <\/p>\n (22) Cornelius the centurion.<\/strong>The description seems to imply that the name of the soldier-convert was not altogether unknown at Joppa. It could not fail to remind Peter of that other centurion whose name is not recorded, who was stationed at Capernaum, and had built the synagogue (Luk. 7:5<\/span>), and with that recollection there would come back to his memory the words which his Master had spoken in connection with the faith which was greater than he had found in Israel, and which proclaimed that many should come from east and west and north and south, and sit down with Abraham and Isaac and Jacob in the kingdom of God (Mat. 8:11<\/span>).<\/p>\n One that feareth God.<\/strong>The word was almost a technical one as describing the Gentile converts who stood in the position of proselytes of the gate. (Comp. Act. 10:2<\/span>; Act. 10:35<\/span>; Act. 13:16<\/span>.)<\/p>\n Of good report among all the nation of the Jews.<\/strong>St. Lukes policy of conciliation, if one may so speak, is traceable in the stress laid on this fact. As in the case of the reception of the Apostle of the Gentiles by Ananias (Act. 9:10<\/span>), so in that of Cornelius, all occasion of offence was, as far as possible, guarded against by the attestation given by those who were themselves Jews to the character of those concerned.<\/p>\n 22<\/strong>. <\/strong> They said<\/strong> The use of repetitions in this narrative is after the style of the most antique simplicity, found in the Old Testament and in the poems of Homer. But it indicates also that Luke (probably now at Jerusalem; see note on Act 13:1<\/span>) was most fully informed of the facts, and that he esteemed the whole narrative to be of the most impressive importance, being the first great divine assurance that the Gentile, unbound by Jewish shackles, should be admitted by holy baptism into the kingdom of God. <\/p>\n Good report among the Jews<\/strong> This is a stroke of eulogy not given in Act 10:2<\/span>. Speaking to a Jew, the messengers wisely quote the favourable report <\/em> of all Jews <\/em> in their master’s behalf. It is a good messenger who enters into the spirit of his orders and of his sender.<\/p>\n ‘And they said, “Cornelius a centurion, a righteous man and one who fears God, and well reported of by all the nation of the Jews, was warned of God by a holy angel to send for you to his house, and to hear words from you.” ’<\/p>\n They informed him that Cornelius, a Roman centurion, but one who was a God-fearer and a righteous man highly respected among the Jews, had been warned by God through a holy angel to request that Peter come to his house. For God had told Cornelius that Peter would have something special to say to him.<\/p>\n ‘One who fears God.’ Not the technical term for a God-fearer but conveying the idea and emphasising the genuineness of his state of heart. (Compare for the expression Act 10:2<\/span>; Act 10:35<\/span>; Act 13:16<\/span>; Act 13:26<\/span>; Act 13:43<\/span>; Act 13:50<\/span>; Act 16:14<\/span>; Act 17:4<\/span>; Act 17:17<\/span>; Act 18:7<\/span>).<\/p>\n It must be stressed that this description of Cornelius was not given in order to suggest that he deserved that God would be good to him. It was rather in order to stress to Peter that he was not dealing with someone who was against the God of Israel. They knew perfectly well the feelings of the Jews about Gentiles, and they would have no doubt that this Jewish ‘prophet’ would have similar views. They were trying to get Peter’s goodwill, not God’s (God had already shown His).<\/p>\n Act 10:22<\/span><\/em><\/strong>. <\/strong>To hear words of thee<\/em><\/strong><\/strong> To hear thee discourse. <\/em>Heylin. “To receive orders and instructions from thee.” Benson. <\/p>\n Act 10:22-25<\/span> . .] as in Act 6:3<\/span> .<\/p>\n .] See on Mat 2:12<\/span> . The communication on the part of the angel (Act 10:4-7<\/span> ) is understood as a divine answer<\/em> to the constant prayer of Cornelius (Act 10:2<\/span> ).<\/p>\n Peter and his six (Act 11:12<\/span> ) companions had not traversed the thirty miles from Joppa to Caesarea in one day, and therefore arrived there only on the day after their departure. The messengers of Cornelius, too, had only arrived at Peter’s abode on the second day (Act 10:8-9<\/span> ), and had passed the night with him (Act 10:23<\/span> ), so that now ( , Act 10:24<\/span> ) it was the fourth day since their departure from Caesarea. Cornelius expected Peter on this day, for which, regarding it as a high family-festival, he had invited his (certainly like-minded) relatives and his intimate friends ( . , see Wetstein; Kypke, II. p. 50).<\/p>\n .] but when it came to pass that Peter entered<\/em> . This construction is to be regarded as a very inaccurate, improper application of the current infinitive with . No comparison with the Hebrew , Gen 15:12<\/span> (Gesenius, Lehrgebr. p. 787), is to be allowed, because does not stand absolutely, but has its subject beside it, and because the LXX. has never imitated this and similar expressions (Gesenius, l.c.) by . The want of corresponding passages, and the impossibility of rationally explaining the expression, mark it as a completely isolated [257] error of language, which Luke either himself committed or adopted from his original source, and not (in opposition to Fritzsche, ad Matth.<\/em> p. 848, and Rinck, Lucubr. crit.<\/em> p. 64) as a corruption of the transcribers, seeing that the most important witnesses decide in favour<\/em> of , and its omission in the case of others is evidently a correction. Comp. now also Winer, p. 307 [E. T. 412].<\/p>\n . ] at the feet of Peter<\/em> . Comp. Luk 8:41<\/span> ; Luk 17:16<\/span> ; Mar 5:22<\/span> ; Joh 11:32<\/span> , al.<\/p>\n <\/em><\/p>\n ] See on Mat 2:2<\/span> . He very naturally conjectured, after the vision imparted to him, that there was something superhuman in the person of Peter (comp. on Luk 5:8<\/span> ); and to this, perhaps, the idea of heroes, to which the centurion had not yet become a stranger, contributed.<\/p>\n [257] Even at Rev 12:7<\/span> it is otherwise, as there, if we do not accede to the conjecture of Dsterdieck, must be again mentally supplied with , but in the altered meaning: there came forward, there appeared<\/em> (comp. on Mar 1:4<\/span> ; Joh 1:6<\/span> ), so that it is to be translated: And there came<\/em> ( i.e.<\/em> there set in, there resulted) war in heaven: Michael<\/em> came, and his angels, in order to wage war<\/em> . Among Greek writers also, as is well known, the verb to be repeated in thought is often to be taken in an altered meaning. Comp. e.g.<\/em> Plat. Rep.<\/em> p. 471 C, and Stallb. in loc.<\/em> Least of all will such a supplement occasion difficulty in a prophetic representation, which is often stiff, angular, and abrupt in its delineation (as especially in Isaiah).<\/p>\n 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. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 22. That feareth God<\/strong> ] Not with a base fear, as those mongrels, 2Ki 17:32<\/span> , that feared the Lord for his lions sent among them (like as some Indians in this day fear the devil because he beats them), but with an amicable, filial, reverential fear, which got him a good report among all the nation of the Jews; such as St Paul thus bespeaketh, “Men of Israel, and ye that fear God,”Act 13:16<\/span>Act 13:16<\/span> . a<\/p>\n<\/p>\n a<\/em> Duo sunt timores, servilis et amicalis.<\/em> Beda. <\/p>\n Act 10:22<\/span> . : “sensu Judaico” (Blass), cf.<\/em> Luk 1:6<\/span> ; Luk 2:25<\/span> ; Luk 23:50<\/span> . ., see on Act 6:3<\/span> . closely joins it, as confirming the judgment. On construction with in inscriptions, Deissmann, Neue Bibelstudien<\/em> , p. 95. .: in the mouth of Gentiles, cf.<\/em> Luk 7:5<\/span> and see above on Act 4:25<\/span> . : “was warned of God<\/em> ,” R.V., Mat 2:12<\/span> ; Mat 2:22<\/span> , Luk 2:26<\/span> , cf.<\/em> Heb 8:5<\/span> ; Heb 11:7<\/span> , and Jos., Ant.<\/em> , iii., 8, 8; see Westcott, Hebrews<\/em> , p. 217. For use of the active in LXX, see Jer 33<\/span> (26) 2, cf.<\/em> also Act 11:26<\/span> . : only here with , expressing the reverence of these pious men (Weiss).<\/p>\n just. Greek. dikaios. App-191. <\/p>\n of good report = borne witness to. Greek. martureo. Same as “of honest report” in Act 6:3. <\/p>\n among = by. Greek. hupo. App-104. <\/p>\n nation. Greek. ethnos. <\/p>\n warned from God. Greek. chrematizo. See note on Luk 2:26. <\/p>\n by. Greek. hupo, as above. <\/p>\n send for. Greek. metapempo, as in Act 10:5. <\/p>\n words. Greek. rhema. See note on Mar 9:32. <\/p>\n of = from. Greek. para. App-104. <\/p>\n Act 10:22. , just) Occupatio [The figure by which we anticipate an objection that might be started, and refute it: ].-, to send for) Otherwise Cornelius himself would not have hesitated to come to Peter.<\/p>\n Cornelius: Act 10:1-5 <\/p>\n a just: Act 24:15, Hos 14:9, Hab 2:4, Mat 1:19, Mar 6:20, Luk 2:25, Luk 23:50, Rom 1:17, Heb 10:38, Heb 12:23 <\/p>\n of good: Act 6:3, Act 22:12, Luk 7:4, Luk 7:5, 1Ti 3:7, Heb 11:2, 3Jo 1:12 <\/p>\n and to: Act 10:6, Act 10:33, Act 11:14, Joh 5:24, Joh 6:63, Joh 6:68, Joh 13:20, Joh 17:8, Joh 17:20, Rom 10:17, Rom 10:18, 2Co 5:18, 2Pe 3:2 <\/p>\n Reciprocal: Gen 6:9 – just Gen 15:1 – in Gen 24:42 – O Lord Deu 30:13 – Who shall Psa 19:9 – The fear Psa 25:12 – What Pro 14:2 – that walketh Mat 2:13 – the angel Act 8:26 – The angel Act 9:6 – and it Act 10:2 – devout Act 11:13 – he showed Act 18:7 – worshipped Act 27:1 – a centurion 2Co 6:8 – evil Phi 4:8 – are just 1Ti 2:2 – all godliness 1Ti 5:10 – reported 1Ti 5:25 – the good 1Ti 6:1 – count<\/p>\n 2<\/p>\n Act 10:22. In answer to Peter’s question the men told their story. The original for warned at this place is defined by Thayer, “To be divinely commanded, admonished, instructed.” Admonition always implies that some danger is possible for the one being admonished. Cornelius had been asked to learn his duty from Peter, and should he neglect it his soul would be in danger. This verse adds the information that Cornelius (though a Gentile) had a good reputation among the Jews.<\/p>\n Act 10:22. Cornelius the centurion. The correct translation is a centurion. St. Peter as yet knew nothing of Cornelius; and there were in Palestine many officers of the same military rank.<\/p>\n A just man, and one that feareth God, and of good report among all the nation of the Jews. Here, through the testimony of the messengers, certain new elements of the character of Cornelius come to view, and in the most interesting way. It is very instructive to observe how judiciously the messengers discharge their errand. Besides being one who feared God, Cornelius was a just man, a man of rectitude; and he was beloved, trusted, and respected, not merely by the Gentiles, but by the Jews, and not only by some partial members of the Jewish community whom he had served, but by all the Jews. It was conciliatory on the part of the messengers to mention these things, and good policy to lay stress on them: and this, too, is the most natural place in the narrative for such testimony to appear. It is worth while to observe here that the word used by these men for nation is . The natural word for Jews to have employed would have been .<\/p>\n Warned from God. The words from God do not strictly and literally appear in the original: but their sense is implied in the verb, which is the same that Heathens would employ for the communication of a Divine oracle.<\/p>\n An holy angel. This is put in a form which would be acceptable to Peter and the other Jews.<\/p>\n To send for thee. There seems here to be an apologetic explanation of the fact that Cornelius had not come himself.<\/p>\n To hear words of thee. We have seen that the equivalent words in Act 10:6 of the Authorised Version are spurious. The same remark may be made of the phrase before us here, and the equivalent phrase in Act 10:32. But words to the same effect and more full are found in St. Peters own account before the apostles and elders (Act 11:14). And there is no doubt that a communication to this effect was made by the angel to Cornelius. The word of hearing (Rom 10:17; Gal 3:2; Gal 3:5) was the instrumentality used for the saving of his soul, and for the instruction of the world through his conversion.<\/p>\n See notes on verse 21<\/p>\n 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. 22. of good report among all the nation of … Continue reading “Exegetical and Hermeneutical Commentary of Acts 10:22”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-27240","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/27240","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=27240"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/27240\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=27240"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=27240"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=27240"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n
Fuente: McGarvey and Pendleton Commentaries (New Testament)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"