Acts 10:39

rn, from the Roman historians, that the fifth, tenth, and fifteenth legions were stationed in Judea; and the third, fourth, sixth, and twelfth in Syria. The Italic legion was in the battle of Bedriacum, fought, a.d. 69, between the troops of Vitellius and Otho; and performed essential services to the Vitellian army. See Tacitus, Hist. lib. ii. cap. 41. The issue of this battle was the defeat of the Othonians, on which Otho slew himself, and the empire was confirmed to Vitellius. Wherever he sees it necessary, St. Luke carefully gives dates and facts, to which any might have recourse who might be disposed to doubt his statements: we have had several proofs of this in his Gospel. See especially Luk 1:1 (note), etc., and Luk 3:1 (note), etc., and the notes there. Verse 2 A devout man - Ευσεβης, from ευ, well, and σεβομαι, I worship. A person who worships the true God, and is no idolater. One that feared God - Φοβουμενος τον Θεον, One who was acquainted with the true God, by means of his word and laws; who respected these laws, and would not dare to offend his Maker and his Judge. This is necessarily implied in the fear of God. With all his house - He took care to instruct his family in the knowledge which he himself had received; and to establish the worship of God in his house. Gave much alms - His love to God led him to love men; and this love proved its sincerity by acts of beneficence and charity. Prayed to God alway - Felt himself a dependent creature; knew he had no good but what he had received; and considered God to be the fountain whence he was to derive all his blessings. He prayed to God alway; was ever in the spirit of prayer, and frequently in the act. What an excellent character is this! And yet the man was a Gentile! He was what a Jew would repute common and unclean: see Act 10:28 . He was, therefore, not circumcised; but, as he worshipped the true God, without any idolatrous mixtures, and was in good report among all the nation of the Jews, he was undoubtedly what was called a proselyte of the gate, though not a proselyte of justice, because he had not entered into the bond of the covenant by circumcision. This was a proper person, being so much of a Jew and so much of a Gentile, to form the connecting link between both people; and God chose him that the salvation of the Jews might with as little observation as possible be transmitted to the Gentiles. The choice of such a person, through whom the door of faith was opened to the heathen world, was a proof of the wisdom and goodness of God. The man who was chosen to this honor was not a profligate Gentile; nor yet a circumcised proselyte. He was a Gentile, amiable and pure in his manners; and, for his piety and charitableness, held in high estimation among all the nation of the Jews. Against such a person they could not, with any grace, be envious, though God should pour out upon him the gift of the Holy Spirit. Verse 3 He saw in a vision evidently - The text is as plain as it can be, that an angel of God did appear to Cornelius. This was in a vision, i.e. a supernatural representation; and it was φανερως, manifestly, evidently made; and at such a time too as precluded the possibility of his being asleep; for it was about the ninth hour of the day, answering to our three o'clock in the afternoon, (see note on Act 3:1 (note)), the time of public prayer, according to the custom of the Jews, and while Peter was engaged in that sacred duty. The angelic appearance to Cornelius was something similar to that made to Daniel, Dan 9:20-23 , and that especially to Zachariah, the father of John Baptist, Luk 1:11 , etc. Verse 4 Thy prayers and thine alms are come up for a memorial - Being all performed in simplicity and godly sincerity, they were acceptable to the Most High. Come up for a memorial: This form of speech is evidently borrowed from the sacrificial system of the Jews. Pious and sincere prayers are high in God's estimation; and therefore are said to ascend to him, as the smoke and flame of the burnt-offering appeared to ascend to heaven. These prayers and alms came up for a memorial before God: this is a manifest allusion to the meat-offering, which, in Lev 2:16 , is said to be אזכרה azkerah, a memorial, (speaking after the manner of men), to put God in remembrance that such a person was his worshipper, and needed his protection and help. So the prayers and alms of Cornelius ascended before God as an acceptable sacrifice, and were recorded in the kingdom of heaven, that the answers might be given in their due season. Verse 6 Simon a tanner - See the note on Act 9:43 . What thou oughtest to do - From this it appears that matters of great moment had occupied the mind of Cornelius. He was not satisfied with the state of his own soul, nor with the degree he possessed of religious knowledge; and he set apart a particular time for extraordinary fasting and prayer, that God might farther reveal to him the knowledge of his will. Perhaps he had heard of Jesus, and had been perplexed with the different opinions that prevailed concerning him, and now prayed to God that he might know what part he should take; and the answer to this prayer is, "Send to Joppa for Simon Peter, he shall tell thee what thou oughtest to do." This clause, so explanatory, is wanting in almost every MS. and version of note. Griesbach and some others have left it out of the text. But see Act 11:14 , where it stands in substance. Verse 7 And a devout soldier - It has already been remarked that Cornelius had taken care to instruct his family in Divine things; and it appears also that he had been attentive to the spiritual interests of his regiment. We do not find that it was then, even among the Romans, considered a disgrace for a military officer to teach his men lessons of morality, and piety towards God, whatever it may be in some Christian countries in the present time. Verse 8 He sent them to Joppa - It has been properly remarked, that from Joppa, Jonah was sent to preach to the Gentiles of Nineveh; and from the same place Peter was sent to preach the Gospel to the Gentiles at Caesarea. Verse 9 On the morrow, as they went on their journey - From Joppa to Caesarea was about twelve or fifteen leagues; the messengers could not have left the house of Cornelius till about two hours before sunset; therefore, they must have traveled a part of the night, in order to arrive at Joppa the next day, towards noon. - Calmet. Cornelius sent two of his household servants, by way of respect to Peter; probably the soldier was intended for their defense, as the roads in Judea were by no means safe. Peter went up upon the house-top to pray - It has often been remarked that the houses in Judea were builded with flat roofs, on which people walked, conversed, meditated, prayed, etc. The house-top was the place of retirement; and thither Peter went for the purpose of praying to God. In Bengal, some of the rich Hindoos have a room on the top of the house, in which they perform worship daily. Verse 10 He became very hungry - It seems that this happened about dinner-time; for it appears that they were making ready, παρασκευαζοντων, dressing the victuals for the family. The dinner among the ancients was a very slight meal; and they had no breakfast: their supper was their principal meal. And, in very ancient times, they ate only once in the day. Supper was the meal at which they saw their friends, the business of the day being then finished. He fell into a trance - Επεπεσεν επ' αυτον εκϚασις, An ecstasy fell upon him. A person may be said to be in an ecstasy when transported with joy or admiration, so that he is insensible to every object but that on which he is engaged. Peter's ecstasy is easily accounted for: he went up to the house-top to pray: at first he felt keen hunger; but, being earnestly engaged with God, all natural appetites became absorbed in the intense application of his soul to his Maker. While every passion and appetite was under this Divine influence, and the soul, without let or hinderance, freely conversing with God, then the visionary and symbolical representation mentioned here took place. Verse 11 And saw heaven opened - His mind now entirely spiritualized, and absorbed in heavenly contemplation, was capable of discoveries of the spiritual world; a world which, with its πληρωμα, or plenitude of inhabitants, surrounds us at all times; but which we are incapable of seeing through the dense medium of flesh and blood, and their necessarily concomitant earthly passions. Much, however, of such a world and its economy may be apprehended by him who is purified from all filthiness of the flesh and spirit, and who has perfected holiness in the fear of God. But this is a subject to which the enthusiast in vain attempts to ascend. The turbulent working of his imagination, and the gross earthly crudities which he wishes to obtrude on the world as revelations from God, afford a sufficient refutation of their own blasphemous pretensions. A great sheet, knit at the four corners - Perhaps intended to be an emblem of the universe, and its various nations, to the four corners of which the Gospel was to extend, and to offer its blessings to all the inhabitants, without distinction of nation, etc. Verse 12 All manner of four-footed beasts, etc. - Every species of quadrupeds, whether wild or domestic; all reptiles, and all fowls. Consequently, both the clean and unclean were present in this visionary representation: those that the Jewish law allowed to be sacrificed to God, or proper for food; as well as those which that law had prohibited in both cases: such as the beasts that do not chew the cud; fish which have no scales; fowls of prey and such others as are specified in Lev 11:1 , etc., where see the notes. Verse 13 Rise, Peter, kill and eat - Θυσον και φαγε, Sacrifice and eat. Though this verb is sometimes used to signify the slaying of animals for food, yet, as the proper notion is to slay for the purpose of sacrifice, it appears to me to be better to preserve that meaning here. Animals that were offered in sacrifice were considered as given to God; and, when he received the life, the flesh was given to those who offered the sacrifice, that they might feed upon it; and every sacrifice had in it the nature of a covenant; and covenants were usually made by eating together on the flesh of the sacrifice offered on the occasion, God being supposed to be invisibly present with them, and partaking of the feast. The Jews and Gentiles are certainly represented by the clean and unclean animals in this large vessel: these, by the ministry of the Gospel, were to be offered up a spiritual sacrifice to God. Peter was to be a prime instrument in this work; he was to offer them to God, and rejoice in the work of his hands. The spirit of the heavenly direction seems to be this: "The middle wall of partition is now to be pulled down; the Jews and Gentiles are called to become one flock, under one shepherd and bishop of souls. Thou, Peter, shalt open the door of faith to the Gentiles, and be also the minister of the circumcision. Rise up; already a blessed sacrifice is prepared: go and offer it to God; and let thy soul feed on the fruits of his mercy and goodness, in thus showing his gracious design of saving both Jews and Gentiles by Christ crucified." Verse 14 Common or unclean - By common, κοινον, whatever was in general use among the Gentiles is to be understood; by ακαθαρτον, unclean, every thing that was forbidden by the Mosaic law. However, the one word may be considered as explanatory of the other. The rabbins themselves, and many of the primitive fathers, believed that by the unclean animals forbidden by the law the Gentiles were meant. Verse 15 What God hath cleansed - God, who made at first the distinction between Jews and Gentiles, has a right to remove it, whenever and by whatever means he pleases: he, therefore, who made the distinction, for wise purposes, between the clean and the unclean, now pronounces all to be clean. He had authority to do the first; he has authority to do the last. God has purposed that the Gentiles shall have the Gospel preached to them: what he therefore has cleansed, "that call not thou common." Verse 16 This was done thrice - For the greater certainty, and to make the deeper impression on the apostle's mind. And the vessel was received up again into heaven - Both Jews and Gentiles came equally from God; and to him, both, by the preaching of the Gospel, shall again return. Verse 17 While Peter doubted - the men - stood before the gate - In all this we find an admirable display of the economy of Providence. Cornelius prays, and has a vision which prepares him to receive instruction from Peter: Peter prays, and has a vision which prepares and disposes him to give instruction to Cornelius. While he is in doubts and perplexity what the full meaning of the vision might be, the messengers, who had been despatched under the guidance of an especial Providence, came to the door; and the Holy Spirit gives him information that his doubts should be all cleared up by accompanying the men who were now inquiring for him. How exactly does every thing in the conduct of Providence occur; and how completely is every thing adapted to time, place, and occasion! All is in weight, measure, and number. Those simple occurrences which men snatch at, and press into the service of their own wishes, and call them providential openings may, indeed, be links of a providential chain, in reference to some other matter; but unless they be found to speak the same language in all their parts, occurrence corresponding with occurrence, they are not to be construed as indications of the Divine will in reference to the claimants. Many persons, through these misapprehensions, miscarrying, have been led to charge God foolishly for the unsuccessful issue of some business in which their passions, not his providence, prompted them to engage. Verse 21 Which were sent unto him from Cornelius - This clause is wanting in almost every MS. of worth, and in almost all the versions. Behold, I am he whom ye seek - A sudden, unexpected speech, like the address of Aeneas to Dido; when the cloud in which he was involved suddenly dissipated, and he appeared with the exclamation, - coram, quem quaeritis, adsum! Aen. lib. i. 595. What is the cause therefore ye are come? - He still did not know the full import of the vision; but being informed by the Holy Spirit that three men were seeking him, and that he should go with them, without scruple, he instantly obeyed; and finding them at the door, desired to know why they sought him. Verse 22 Cornelius the centurion, etc. - They gave him the simple relation which they had received from their master. For the character of Cornelius, see the comment on Act 10:2 (note). To hear words of thee - But of what kind they could not as yet tell. Verse 23 Then called he them in, etc. - They had already walked a long journey in a short time, and needed refreshment; and it was thought expedient they should rest that night with Simon the tanner. Certain brethren from Joppa - They were six in number, as we learn from Act 11:12 . It was necessary that there should be several witnesses of the important transactions which were about to take place; as on no slight evidence would even the converted Jews believe that repentance unto life, and the Holy Spirit, should be granted to the Gentiles. Verse 24 His kinsmen and near friends - Συγγενεις, His, relatives, and αναγκαιους φιλους , his necessary friends; but the Syriac makes αναγκαιους an epithet as well as συγγενεις, and thus the passage may be read, his kinsmen, his domestics, and his friends. It appears that he had collected the whole circle of his intimate acquaintance, that they also might profit by a revelation which he expected to come immediately from heaven; and these amounted to many persons; see Act 10:27 . Verse 25 Fell down at his feet, and worshipped him - As Peter's coming was announced by an angel, Cornelius might have supposed that Peter himself was an angel, and of a superior order; seeing he came to announce what the first angel was not employed to declare: it was, probably, in consequence of this thought that he prostrated himself before Peter, offering him the highest act of civil respect; for there was nothing in the act, as performed by Cornelius, which belonged to the worship of the true God. Prostrations to superiors were common in all Asiatic countries. The Codex Bezae, and the later Syriac in the margin reads this verse differently from all other MSS. and versions; thus, But as Peter drew nigh to Caesarea, one of the servants ran before, and told that he was come: then Cornelius leaped up, and met him, and, falling at his feet, he worshipped him. This is a very remarkable addition, and relates circumstances that we may naturally suppose did actually take place. Verse 26 I myself also am a man - "I am not an angel; I am come to you simply, on the part of God, to deliver to you the doctrine of eternal life." Verse 27 And as he talked with him - Cornelius had met Peter at some short distance from his house, and they conversed together till they went in. Verse 28 Ye know how that it is an unlawful thing, etc. - He addressed the whole company, among whom, it appears, there were persons well acquainted with Jewish customs; probably some of them were Jewish proselytes. But God hath showed me, etc. - He now began to understand the import of the vision which he saw at Joppa. A Gentile is not to be avoided because he is a Gentile; God is now taking down the partition wall which separated them from the Jews. Verse 29 I ask - for what intent ye have sent for me? - Peter had been informed of this by the servants of Cornelius, Act 10:22 ; but, as all the company might not have been informed of the circumstances, he, as it were, invites him to tell his story afresh, that his friends, etc., might be the better prepared to receive the truth, which he was about to dispense, in obedience to his Divine commission. Verse 30 Four days ago I was fasting until this hour - It was then about three o'clock in the afternoon; and it appears that Cornelius had continued his fasts from three o'clock the preceding day to three o'clock the day following; not that he had fasted four days together, as some supposes for even if he did fast four days consecutively, he ate one meal on each day. It is however necessary to remark that the word νηϚευων, fasting is wanting in ABC, one other; the Coptic, Ethiopic, Armenian, and Vulgate; but it has not been omitted in any edition of the Greek Testament. Verse 31 Thy prayer is heard - See the note on Act 10:4 . Cornelius prayed, fasted, and gave alms. It was in this way he looked for salvation; not to purchase it: a thought of this kind does not appear to have entered into his mind; but these were the means he used to get his soul brought to the knowledge of the truth. The reader must recollect that in the case of Cornelius there was no open vision; he used the light and power which God had already given; and behold how mightily God increased his gifts! He that hath, i.e., that uses what he has, shall receive; and no man can expect any increase of light or life, who does not improve the grace already given. Verse 33 Are we all here present before God - Instead of before God, the Codex Bezae, Syriac, Ethiopic, Armenian, and Vulgate, read before Thee. The people were all waiting for the preacher, and every heart was filled with expectation; they waited as before God, from whose messenger they were about to hear the words of life. Verse 34 God is no respecter of persons - He does God esteem a Jew, because he is a Jew; nor does he detest a Gentile because he is a Gentile. It was a long and deeply rooted opinion among the Jews, that God never would extend his favor to the Gentiles; and that the descendants of Jacob only should enjoy his peculiar favor and benediction. Of this opinion was St. Peter, previously to the heavenly vision mentioned in this chapter. He was now convinced that God was no respecter of persons; that as all must stand before his judgment seat, to be judged according to the deeds done in the body, so no one nation, or people, or individual, could expect to find a more favorable decision than another who was precisely in the same moral state; for the phrase, respect of persons, is used in reference to unjust decisions in a court of justice, where, through favor, or interest, or bribe, a culprit is acquitted, and a righteous or innocent person condemned. See Lev 19:15 ; Deu 1:16 , Deu 1:17 ; Deu 16:19 . And as there is no iniquity (decisions contrary to equity) with God, so he could not shut out the pious prayers, sincere fasting, and benevolent alms-giving of Cornelius; because the very spring whence they proceeded was his own grace and mercy. Therefore he could not receive even a Jew into his favor (in preference to such a person) who had either abused his grace, or made a less godly use of it than this Gentile had done. Verse 35 But in every nation he that feared him, etc. - In every nation he who, according to his light and privileges, fears God, worships him alone, (for this is the true meaning of the word), and worketh righteousness, abstains from all evil, gives to all their due, injures neither the body, soul, nor reputation of his neighbor, is accepted with him. It is not therefore the nation, kindred, profession, mode or form of worship, that the just God regards; but the character, the state of heart, and the moral deportment. For what are professions, etc., in the sight of that God who trieth spirits, and by whom actions are weighed! He looks for the grace he has given, the advantages he has afforded, and the improvement of all these. Let it be observed farther, that no man can be accepted with this just God who does not live up to the advantages of the state in which providence has placed him. Why was Cornelius accepted with God while thousands of his countrymen were passed by? Because he did not receive the grace of God in vain; he watched, fasted, prayed, and gave alms, which they did not. Had he not done so, would he have been accepted? Certainly not; because it would then appear that he had received the grace of God in vain, and had not been a worker together with him. Many irreligious men, in order to get rid of the duties and obligations of Christianity, quote this verse in their own favor, while they reject all the Gospel besides; and roundly assert, as they think on the authority of this text, that they need neither believe in Jesus Christ, attend to his Gospel, nor use his ordinances; for, if they fear God and work righteousness, they shall be infallibly accepted with him. Let such know that if they had been born and still were living in a land where the light of the Gospel had never shone, and were there conscientiously following the glimmering ray of celestial light which God had granted, they might, with some show of reason, speak in this way; but, as they are born and live under the Gospel of Jesus Christ, God, the just Judge, will require that they fear him, and work righteousness, According to the Light afforded by that very Gospel. The sincerity, watching, praying, fastings and alms-giving of Cornelius will not be sufficient for them who, as it may be justly said, live in splendours of Christianity. In such a state, God requires that a man shall love him with all his heart, soul, mind, and strength; and his neighbor as himself. In the face of such a requisition as this, how will the poor heathen virtue of one born in the pale of Christianity appear? And if God requires all this, will not a man need all the grace that has been brought to light by the revelation of Jesus Christ to enable him to do it? Verse 36 The word which God sent, etc. - Few verses in the New Testament have perplexed critics and divines more than this. The ancient copyists seem also to have been puzzled with it; as the great variety in the different MSS. sufficiently proves. A foreign critic makes a good sense by connecting this with the preceding verse, thus: In every nation he that feared him and worketh righteousness is accepted with him, according to that doctrine which God sent unto the children of Israel, by which he published peace (i.e. reconciliation between Jews and Gentiles) by Jesus Christ, who is Lord of all; and, because Lord of all, both of Jews and Gentiles, therefore he must be impartial; and, because impartial, or no respecter of persons, therefore, in every nation, whether Judea, Greece, or Italy, he that feareth God, and worketh righteousness, is accepted with him. I believe τον λογον, the word, in this verse, should be translated, that doctrine; and probably ῥημα, which we translate that word in Act 10:37 , should be omitted as it is in the Codex Bezae, and its Itala version; and if ὁν, which is in Act 10:36 , be even left out, as it is in ABC, Coptic and Vulgate, the whole may be literally read thus: As to the doctrine sent to the children of Israel, preaching the glad tidings of peace (ευαγγελιζομενος ειρηνην) by Jesus Christ, he is Lord of all, ye know what was done (το γενομενον) through all Judea, beginning after the baptism which John preached. Jesus, who was from Nazareth, whom God anointed with the Holy Ghost, and with mighty power (δυναμει) went about doing good, and healing all that were tyrannically oppressed (καταδυναϚευομενους) by the devil, for God was with him. Critics have proposed a great variety of modes by which they suppose these verses may be rendered intelligible; and the learned reader may see many in Wolfius, Kypke, Rosenmuller, and others. Kypke contends that the word Κυριος, Lord, is to be understood adjectively, and ought to be referred to λογος, and the 36th verse will then stand thus: The word which he sent to the children of Israel, preaching peace by Jesus Christ, that word has authority over all. This amounts nearly to the same sense with the expositions given above; and all proclaim this truth, which the apostle labored to establish, namely, that God intended the salvation of all men by Jesus Christ; and therefore proclaimed reconciliation to all, by him who is Lord, maker, preserver, redeemer, and judge of all. And of this the apostle was now more convinced by the late vision; and his mission from him who is Lord of all to Cornelius, a heathen, was a full illustration of the heavenly truth; for the very meeting of Peter, once a prejudiced Jew, and Cornelius, once an unenlightened Gentile, was a sort of first fruits of this general reconciliation, and a proof that Jesus was Lord of All. Verse 37 That word - ye know - This account of Jesus of Nazareth ye cannot be unacquainted with; because it has been proclaimed throughout all Judea and Galilee, from the time that John began to preach. Ye have heard how he was anointed with the Holy Ghost, and of the miracles which he performed; how he went about doing good, and healing all kinds of demoniacs and, by these mighty and beneficent acts, giving the fullest proof that God was with him. This was the exordium of Peter's discourse; and thus he begins, from what they knew, to teach them what they did not know. St. Peter does not intimate that any miracle was wrought by Christ previously to his being baptized by John. Beginning at Galilee. Let us review the mode of Christ's manifestation. 1. After he had been baptized by John, he went into the desert, and remained there forty days. 2. He then returned to the Baptist, who was exercising his ministry at that time at Bethany or Bethabara; and there he made certain disciples, viz., Andrew, Bartholomew, Peter, and Philip. 3. Thence he went to the marriage at Cana, in Galilee, where he wrought his first miracle. 4. And afterwards he went to Capernaum in the same country, by the sea of Galilee, where he wrought many others. This was the manner in which Christ manifested himself; and these are the facts of which Peter presumes they had a perfect knowledge, because they had been for a long time notorious through all the land. Verse 38 God anointed Jesus of Nazareth - Here the apostle refers to Christ as the promised Messiah; for, as Messiah signifies the anointed one, and Christ has the same signification in Greek, and the Messiah, according to the prophets, and the expectation of the Jews, was to work miracles, Peter proclaims Jesus as the Messiah, and refers to the miracles which he wrought as the proof of it. This delicate, but forcible allusion is lost by most readers. Verse 39 We are witnesses of all - In this speech St. Peter may refer, not only to the twelve apostles, but to the six brethren whom he had brought with him. Whom they slew - As the truth of the resurrection must depend on the reality of the death of Christ, it was necessary that this should be stated, and shown to rest on the most indubitable evidence. Verse 40 Him God raised up the third day - He lay long enough under the power of death to prove that he was dead; and not too long, lest it should be supposed that his disciples had time sufficient to have practiced some deceit or imposture; and, to prevent this, the Jews took care to have the tomb well guarded during the whole time which he lay there. Verse 41 Not to all the people - In the order of Divine providence, the public were to be no longer instructed by Jesus Christ personally; but it was necessary that those who were to preach redemption in his name should be thoroughly furnished to this good and great work; therefore, the time he spent on earth, after his resurrection, was devoted to the instruction of his disciples. Witnesses chosen before of God - That is, God chose such men to attest this fact as were every way best qualified to give evidence on the subject; persons who were always to be found; who might at all times be confronted with those, if any such should offer themselves, who could pretend to prove that there was any imposture in this case; and persons who, from the very circumstances in which they were placed, must appear to have an absolute conviction of the truth of all they attested. The first preachers of the Gospel must be the witnesses of its facts; and these first preachers must be put in such circumstances as to demonstrate, not only that they had no secular end in view, nor indeed could have any, but also that they should be able to evince that they had the fullest conviction of the reality of the eternal world, and of their Master's existence in glory there; as they carried their lives continually in their hands, and regarded them not, so that they might fulfill the ministry which they had received from their Lord, and finish their course with joy. But why was not Christ, after his resurrection, shown to all the people! 1. Because it was impossible that such a thing could be done without mob and tumult. Let it only be announced, "Here is the man who was dead three days, and who is risen from the dead!" what confusion would be the consequence of such an exposure! Some would say, This is he; others, He is like him; and so on; and the valid testimony must be lost in the confusion of the multitude. 2. God chose such witnesses whose testimony should be unimpeachable; the men who knew him best, and who by their depositions in proof of the fact should evidently risk their lives. And, 3. as multitudes are never called to witness any fact, but a few selected from the rest, whose knowledge is most accurate, and whose veracity is unquestionable, therefore, God showed not Christ risen from the dead to all the people, but to witnesses chosen by himself; and they were such as perfectly knew him before, and who ate and drank with him after his resurrection, and consequently had the fullest proof and conviction of the truth of this fact. Verse 42 And he commanded us to preach - By thus assuring them that Jesus Christ was appointed to judge the world, he at once showed them the necessity of subjection to him, that they might stand in the day of his appearing. The Judge of quick and dead - The word quick we retain from our ancient mother tongue, the Saxon, to live, and from this our quicks, quick-set hedges, fences made of living thorns, etc. By quick and dead we are to understand: 1. All that had lived from the foundation of the world till that time; and all that were then alive. 2. All that should be found alive at the day of judgment, as well as all that had died previously. Verse 43 To him give all the prophets witness - See Isa 9:6 ; Isa 52:7 ; Isa 53:5 , Isa 53:6 ; Isa 59:20 ; Jer 31:34 ; Dan 9:24 ; Mic 7:18 , etc.; and Zac 13:1 . As Jesus Christ was the sum and substance of the law and the Mosaic dispensation, so all the prophets bore testimony, either directly or indirectly, to him; and, indeed, without him and the salvation he has promised, there is scarcely any meaning in the Mosaic economy, nor in most of the allusions of the prophets. Remission of sins - The phrase, αφεσις ἁμαρτιων, means simply the taking away of sins; and this does not refer to the guilt of sin merely, but also to its power, nature, and consequences. All that is implied in pardon of sin, destruction of its tyranny, and purification from its pollution, is here intended; and it is wrong to restrict such operations of mercy to pardon alone. Verse 44 While Peter yet spake - It in not very likely that the words recorded by St. Luke are all that the apostle spoke on this occasion; but, while he continued to discourse with them on this subject, the Holy Ghost fell on all them that heard the word; and his descent was known by their being enabled to speak with different kinds of tongues. In what manner this gift was bestowed we cannot tell; probably it was in the same way in which it had been given on the day of pentecost; for as they spake with tongues, which was the effect of the descent of the Spirit as flaming tongues on the heads of the disciples on the day of pentecost, it is very likely that the same appearance now took place. Verse 45 They of the circumcision - were astonished - Because it was a maxim with them that the Shechinah or Divine influence could not be revealed to any person who dwelt beyond the precincts of the promised land. Nor did any of them believe that the Divine Spirit could be communicated to any Gentile. It is no wonder, therefore, that they were amazed when they saw the Spirit of God so liberally given as it was on this occasion. Verse 46 And magnify God - They had got new hearts as well as new tongues; and, having believed with the heart unto righteousness, their tongues made confession unto salvation; and God was magnified for the mercy which he had imparted. Verse 47 Can any man forbid water - These had evidently received the Holy Ghost, and consequently were become members of the mystical body of Christ; and yet St. Peter requires that they shall receive baptism by water, that they might become members of the Christian Church. In other cases, they received baptism first, and the Spirit afterwards by the imposition of hands: see Act 19:4-6 , where the disciples who had received only the baptism of John were baptized again with water in the name of the Lord Jesus; and, after even this, the apostles prayed, and laid their hands on them, before they were made partakers of the Holy Ghost. So we find that Jesus Christ had his water baptism as well as John; and that even he who gave the baptism of the Holy Ghost required the administration of water baptism also. Therefore the baptism of the Spirit did not supersede the baptism by water; nor indeed can it; as baptism, as well as the supper of our Lord, were intended, not only to be means of grace, but standing, irrefragable proofs of the truth of Christianity. 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 Savior 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, Rom 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. Introduction Peter returns to Jerusalem, and is accused of having associated with the Gentiles, Rom 8:1-3 . He defends himself by relating at large the whole business concerning Cornelius, Rom 8:4-17 . His defense is accepted, and the whole Church glorifies God for having granted unto the Gentiles repentance unto life, Rom 8:18 . An account of the proceedings of those who were scattered abroad by the persecution that was raised about Stephen; and how they had spread the Gospel among the circumcision, in Phoenice, Cyprus, and Antioch, Rom 8:19-21 . The Church at Jerusalem, hearing of this, sends Barnabas to confirm them in the faith, Rom 8:22 , Rom 8:23 . His character, Rom 8:24 . He goes to Tarsus to seek Saul, whom he brings to Antioch, where the disciples are first called Christians, Rom 8:25 , Rom 8:26 . Certain prophets foretell the dearth which afterwards took place in the reign of the Emperor Claudias, Rom 8:27 , Rom 8:28 . The disciples send relief to their poor brethren to Judea, by the hands of Barnabas and Saul, Rom 8:29 , Rom 8:30 . Verse 1 And the apostles and brethren that were in Judea - According to Calmet, Judea is here put in opposition to Caesarea, which, though situated in Palestine, passed for a Greek city, being principally inhabited by Pagans, Greeks, or Syrians. Verse 2 Contended with him - A manifest proof this that the primitive Church at Jerusalem (and no Church can ever deserve this name but the Jerusalem Church) had no conception of St. Peter's supremacy, or of his being prince of the apostles. He is now called to account for his conduct, which they judged to be reprehensible; and which they would not have attempted to do had they believed him to be Christ's vicar upon earth, and the infallible Head of the Church. But this absurd dream is every where refuted in the New Testament. Verse 3 Thou wentest in to men uncircumcised - In a Jew, this was no small offense; and, as they did not know the reason of St. Peter's conduct, it is no wonder they should call him to account for it, as they considered it to be a positive transgression of the law and custom of the Jews. There is a remarkable addition here in the Codex Bezae, which it will be well to notice. The second verse of the chapter begins thus: - Now Peter had a desire for a considerable time to go to Jerusalem: and having spoken to the brethren, and confirmed them, speaking largely, he taught them through the countries, (i.e. as he passed to Jerusalem), and, as he met them, he spoke to them of the grace of God. But the brethren who were of the circumcision disputed with him, saying, etc. Verse 4 But Peter rehearsed the matter from the beginning, and expounded it by order - Εξετιθετο αυτοις καθεξης. This is the very style of St. Luke; see his Gospel, Luk 1:3 . To remove their prejudice, and to give them the fullest reasons for his conduct, he thought it best to give them a simple relation of the whole affair; which he does, as we have seen in the preceding chapter, with a few additional circumstances here. See the notes before. Verse 12 These six brethren - Probably pointing to them, being present, as proper persons to confirm the truth of what he was delivering. Verse 14 Thou and all thy house shall be saved - This is an additional circumstance: before, it was said, Act 10:6 , Peter shall tell thee what thou oughtest to do; and, in Act 10:33 , who, when he cometh, shall speak unto thee. But, in Peter's relation, the matter is more explicitly declared, he shall tell thee words whereby thou and thy house shall be saved. He shall announce to you all the doctrine of salvation. Verse 16 Ye shall be baptized with the Holy Ghost - These words are very remarkable. The words of our Lord, as quoted Act 1:5 , to which St. Peter refers here, have been supposed by many to be referred to the apostles alone; but here it is evident that St. Peter believed they were a promise made to all Christians, i.e. to all, whether Jews or Gentiles, who should believe on Jesus Christ. Therefore, when he saw tha

rd of all:) 37 That word, I say, ye know, which was published throughout all Judæa, and began from Galilee, after the baptism which John preached; 38 How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him. 39 And we are witnesses of all things which he did both in the land of the Jews, and in Jerusalem; whom they slew and hanged on a tree: 40 Him God raised up the third day, and showed him openly; 41 Not to all the people, but unto witnesses chosen before of God, even to us, who did eat and drink with him after he rose from the dead. 42 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. 43 To him give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins. We have here Peter's sermon preached to Cornelius and his friends: that is, an abstract or summary of it; for we have reason to think that he did with many other words testify and exhort to this purport. It is intimated that he expressed himself with a great deal of solemnity and gravity, but with freedom and copiousness, in that phrase, he opened his mouth, and spoke, v. 34 . O ye Corinthians, our mouth is open to you, saith Paul, 2 Cor. vi. 11 . "You shall find us communicative, if we but find you inquisitive." Hitherto the mouths of the apostles had been shut to the uncircumcised Gentiles, they had nothing to say to them; but now God gave unto them, as he did to Ezekiel, the opening of the mouth. This excellent sermon of Peter's is admirably suited to the circumstances of those to whom he preached it; for it was a new sermon. I. Because they were Gentiles to whom he preached. He shows that, notwithstanding this, they were interested in the gospel of Christ, which he had to preach, and entitled to the benefit of it, upon an equal footing with the Jews. It was necessary that this should be cleared, or else with what comfort could either he preach or they hear? He therefore lays down this as an undoubted principle, that God is no respecter of persons; doth not know favour in judgment, as the Hebrew phrase is; which magistrates are forbidden to do ( Deut. i. 17 ; xvi. 19 ; Prov. xxiv. 23 ), and are blamed for doing, Ps. lxxxii. 2 . And it is often said of God that he doth not respect persons, Deut. x. 17; 2 Chron. xix. 7; Job xxxiv. 19; Rom. ii. 11; Col. iii. 25; 1 Pet. i. 17 . He doth not give judgment in favour of a man for the sake of any external advantage foreign to the merits of the cause. God never perverts judgment upon personal regards and considerations, nor countenances a wicked man in a wicked thing for the sake of his beauty, or stature, his country, parentage, relations, wealth, or honour in the world. God, as a benefactor, gives favours arbitrarily and by sovereignty ( Deut. vii. 7, 8; ix. 5, 6; Matt. xx. 10 ); but he does not, as a judge, so give sentence; but in every nation, and under ever denomination, he that fears God and works righteousness is accepted of him, v. 35 . The case is plainly thus— 1. God never did, nor ever will, justify and save a wicked Jew that lived and died impenitent, though he was of the seed of Abraham, and a Hebrew of the Hebrews, and had all the honour and advantages that attended circumcision. He does and will render indignation and wrath, tribulation and anguish, upon every soul of man that doeth evil; and of the Jew first, whose privileges and professions, instead of screening him from the judgment of God, will but aggravate his guilt and condemnation. See Rom. ii. 3 , 8 , 9, , 17 . Though God has favoured the Jews, above other nations, with the dignities of visible church-membership, yet he will not therefore accept of any particular persons of that dignity, if they allow themselves in immoralities contradictory to their profession; and particularly in persecution, which was now, more than any other, the national sin of the Jews. 2. He never did, nor ever will, reject or refuse an honest Gentile, who, though he has not the privileges and advantages that the Jews have, yet, like Cornelius, fears God, and worships him, and works righteousness, that is, is just and charitable towards all men, who lives up to the light he has, both in a sincere devotion and in a regular conversation. Whatever nation he is of, though ever so far remote from kindred to the seed of Abraham, though ever so despicable, nay, though in ever so ill a name, that shall be no prejudice to him. God judges of men by their hearts, not by their country or parentage; and, wherever he finds an upright man, he will be found an upright God, Ps. xviii. 25 . Observe, Fearing God, and working righteousness, must go together; for, as righteousness towards men is a branch of true religion, so religion towards God is a branch of universal righteousness. Godliness and honesty must go together, and neither will excuse for the want of the other. But, where these are predominant, no doubt is to be made of acceptance with God. Not that any man, since the fall, can obtain the favour of God otherwise than through the mediation of Jesus Christ, and by the grace of God in him; but those that have not the knowledge of him, and therefore cannot have an explicit regard to him, may yet receive grace from God for his sake, to fear God and to work righteousness; and wherever God gives grace to do so, as he did to Cornelius, he will, through Christ, accept the work of his own hands. Now, (1.) This was always a truth, before Peter perceived it, that God respecteth no man's person; it was the fixed rule of judgment from the beginning: If thou doest well, shalt thou not be accepted? And, if not well, sin, and the punishment of it, lie at the door, Gen. iv. 7 . God will not ask in the great day what country men were of, but what they were, what they did, and how they stood affected towards him and towards their neighbours; and, if men's personal characters received neither advantage nor disadvantage from the great difference that existed between Jews and Gentiles, much less from any less difference of sentiments and practices that may happen to be among Christians themselves, as those about meats and days, Rom. xiv . It is certain the kingdom of God is not meat and drink, but righteousness, and peace, and joy in the Holy Ghost; and he that in these things serveth Christ is accepted of God, and ought to be approved of men; for dare we reject those whom God doth not? (2.) Yet now it was made more clear than it had been; this great truth had been darkened by the covenant of peculiarity made with Israel, and the badges of distinction put upon them; the ceremonial law was a wall of partition between them and other nations; it is true that in it God favoured that nation ( Rom. iii. 1, 2 ; ix. 4 ), and thence particular persons among them were ready to infer that they were sure of God's acceptance, though they lived as they listed, and that no Gentile could possibly be accepted of God. God had said a great deal by the prophets to prevent and rectify this mistake, but now at length he doth it effectually, by abolishing the covenant of peculiarity, repealing the ceremonial law, and so setting the matter at large, and placing both Jew and Gentile upon the same level before God; and Peter is here made to perceive it, by comparing the vision which he had with that which Cornelius had. Now in Christ Jesus, it is plain, neither circumcision availeth any thing, nor uncircumcision, Gal. v. 6 ; Col. iii. 11 . II. Because they were Gentiles inhabiting a place within the confines of the land of Israel, he refers them to what they themselves could not but know concerning the life and doctrine, the preaching and miracles, the death and sufferings of our Lord Jesus: for these were things the report of which spread into every corner of the nation, v. 37 , &c. It facilitates the work of ministers, when they deal with such as have some knowledge of the things of God, to which they may appeal, and on which they may build. 1. They knew in general, the word, that is, the gospel, which God sent to the children of Israel: That word, I say, you know, v. 37 . Though the Gentiles were not admitted to hear it (Christ and his disciples were not sent but to the lost sheep of the house of Israel ), yet they could not but hear of it: it was all the talk both of city and country. We are often told in the gospels how the fame of Christ went into all parts of Canaan, when he was on earth, as afterwards the fame of his gospel went into all parts of the world, Rom. x. 18 . That word, that divine word, that word of power and grace, you know. (1.) What the purport of this word was. God by it published the glad tidings of peace by Jesus Christ, so it should be read— euangelizomenos eirenev. It is God himself that proclaims peace, who justly might have proclaimed war. He lets the world of mankind know that he is willing to be at peace with them through Jesus Christ; in him he was reconciling the world to himself. (2.) To whom it was sent—to the children of Israel, in the first place. The prime offer is made to them; this all their neighbours heard of, and were ready to envy them those advantages of the gospel, more than they ever envied them those of their law. Then said they among the heathen, The Lord hath done great things for them, Ps. cxxvi. 2 . 2. They knew the several matters of fact relating to this word of the gospel sent to Israel. (1.) They knew the baptism of repentance which John preached by way of introduction to it, and in which the gospel first began, Mark i. 1 . They knew what an extraordinary man John was, and what a direct tendency his preaching had to prepare the way of the Lord. They knew what great flocking there was to his baptism, what an interest he had, and what he did. (2.) They knew that immediately after John's baptism the gospel of Christ, that word of peace, was published throughout all Judea, and that it took its rise from Galilee. The twelve apostles, and seventy disciples, and our Master himself, published these glad tidings in all parts of the land; so that we may suppose there was not a town or village in all the land of Canaan but had had the gospel preached in it. (3.) They knew that Jesus of Nazareth, when he was here upon earth, went about doing good. They knew what a benefactor he was to that nation, both to the souls and the bodies of men; how he made it his business to do good to all, and never did hurt to any. He was not idle, but still doing; not selfish, but doing good; did not confine himself to one place, nor wait till people came to him to seek his help, but went to them, went about from place to place, and wherever he came he was doing good. Hereby he showed that he was sent of God, who is good and does good; and does good because he is good: and who hereby left not himself without witness to the world, in that he did good, ch. xiv. 17 . And in this he hath set us an example of indefatigable industry in serving God and our generation; for we came into the world that we might do all the good we can in it; and therein, like Christ, we must always abide and abound. (4.) They knew more particularly that he healed all that were oppressed of the devil, and helped them from under his oppressing power. By this it appeared not only that he was sent of God, as it was a kindness to men, but that he was sent to destroy the works of the devil; for thus he obtained many a victory over him. (5.) They knew that the Jews put him to death; they slew him by hanging him on a tree. When Peter preached to the Jews, he said whom you slew; but now that he preached to the Gentiles it is whom they slew; they, to whom he had done and designed so much good. All this they knew; but lest they should think it was only a report, and was magnified, as reports usually are, more than the truth, Peter, for himself and the rest of the apostles, attested it ( v. 39 ): We are witnesses, eye-witnesses, of all things which he did; and ear-witnesses of the doctrine which he preached, both in the land of the Jews and in Jerusalem, in city and country. 3. They did know, or might know, by all this, that he had a commission from heaven to preach and act as he did. This he still harps upon in his discourse, and takes all occasions to hint it to them. Let them know, (1.) That this Jesus is Lord of all; it comes in in a parenthesis, but is the principal proposition intended to be proved, that Jesus Christ, by whom peace is made between God and man, is Lord of all; not only as God over all blessed for evermore, but as Mediator, all power both in heaven and on earth is put into his hand, and all judgment committed to him. He is Lord of angels; they are all his humble servants. He is Lord of the powers of darkness, for he hath triumphed over them. He is king of nations, has a power over all flesh. He is king of saints, all the children of God are his scholars, his subjects, his soldiers. (2.) That God anointed him with the Holy Ghost and with power; he was both authorized and enabled to do what he did by a divine anointing, whence he was called Christ—the Messiah, the anointed One. The Holy Ghost descended upon him at his baptism, and he was full of power both in preaching and working miracles, which was the seal of a divine mission. (3.) That God was with him, v. 38 . His works were wrought in God. God not only sent him, but was present with him all along, owned him, stood by him, and carried him on in all his services and sufferings. Note, Those whom God anoints he will accompany; he will himself be with those to whom he has given his Spirit. III. Because they had had no more certain information concerning this Jesus, Peter declares to them his resurrection from the dead, and the proofs of it, that they might not think that when he was slain there was an end of him. Probably, they had heard at Cesarea some talk of his having risen from the dead; but the talk of it was soon silenced by that vile suggestion of the Jews, that his disciples came by night and stole him away. And therefore Peter insists upon this as the main support of that word which preacheth peace by Jesus Christ. 1. The power by which he arose is incontestably divine ( v. 40 ): Him God raised up the third day, which not only disproved all the calumnies and accusations he was laid under by men, but effectually proved God's acceptance of the satisfaction he made for the sin of man by the blood of his cross. He did not break prison, but had a legal discharge. God raised him up. 2. The proofs of his resurrection were incontestably clear; for God showed him openly. He gave him to be made manifest — edoken auton emphane genesthai, to be visible, evidently so; so he appears, as that it appears beyond contradiction to be him, and not another. It was such a showing of him as amounted to a demonstration of the truth of his resurrection. He showed him not publicly indeed (it was not open in this sense), but evidently; not to all the people, who had been the witnesses of his death. By resisting all the evidences he had given them of his divine mission in his miracles, they had forfeited the favour of being eye-witnesses of this great proof of it. Those who immediately forged and promoted that lie of his being stolen away were justly given up to strong delusions to believe it, and not suffered to be undeceived by his being shown to all the people; and so much the greater shall be the blessedness of those who have not seen, and yet have believed—Nec ille se in vulgus edixit, ne impii errore, liberarentur; ut et fides non præmio mediocri destinato difficultate constaret—He showed not himself to the people at large, lest the impious among them should have been forthwith loosed from their error, and that faith, the reward of which is so ample, might be exercised with a degree of difficulty. —Tertul. Apol. cap. 11. But, though all the people did not see him, a sufficient number saw him to attest the truth of his resurrection. The testator's declaring his last will and testament needs not to be before all the people; it is enough that it be done before a competent number of credible witnesses; so the resurrection of Christ was proved before sufficient witnesses. (1.) They were not so by chance, but they were chosen before of God to be witnesses of it, and, in order to this, had their education under the Lord Jesus, and intimate converse with him, that, having known him so intimately before, they might the better be assured it was he. (2.) They had not a sudden and transient view of him, but a great deal of free conversation with him: They did eat and drink with him after he rose from the dead. This implies that they saw him eat and drink, witness their dining with him at the sea of Tiberias, and the two disciples supping with him at Emmaus; and this proved that he had a true and real body. But this was not all; they saw him without any terror or consternation, which might have rendered them incompetent witnesses, for they saw him so frequently, and he conversed with them so familiarly, that they did eat and drink with him. It is brought as a proof of the clear view which the nobles of Israel had of the glory of God ( Exod. xxiv. 11 ), that they saw God, and did eat and drink. IV. He concludes with an inference from all this, that therefore that which they all ought to do was to believe in this Jesus: he was sent to tell Cornelius what he must do, and it is this; his praying and his giving alms were very well, but one thing he lacked, he must believe in Christ. Observe, 1. Why he must believe in him. Faith has reference to a testimony, and the Christian faith is built upon the foundation of the apostles and prophets, it is built upon the testimony given by them. (1.) By the apostles. Peter as foreman speaks for the rest, that God commanded them, and gave them in charge, to preach to the people, and to testify concerning Christ; so that their testimony was not only credible, but authentic, and what we may venture upon. Their testimony is God's testimony; and they are his witnesses to the world. They do not only say it as matter of news, but testify it as matter of record, by which men must be judged. (2.) By the prophets of the Old Testament, whose testimony beforehand, not only concerning his sufferings, but concerning the design and intention of them, very much corroborates the apostles' testimony concerning them ( v. 43 ): To him give all the prophets witness. We have reason to think that Cornelius and his friends were no strangers to the writings of the prophets. Out of the mouth of these two clouds of witnesses, so exactly agreeing, this word is established. 2. What they must believe concerning him. (1.) That we are all accountable to Christ as our Judge; this the apostles were commanded to testify to the world, that this Jesus is ordained of God to be the Judge of the quick and dead, v. 42 . He is empowered to prescribe the terms of salvation, that rule by which we must be judged, to give laws both to quick and dead, both to Jew and Gentile; and he is appointed to determine the everlasting condition of all the children of men at the great day, of those that shall be found alive and of those that shall be raised from the dead. He hath assured us of this, in that he hath raised him from the dead ( ch. xvii. 31 ), so that it is the great concern of every one of us, in the belief of this, to seek his favour, and to make him our friend. (2.) That if we believe in him we shall all be justified by him as our righteousness, v. 43 . The prophets, when they spoke of the death of Christ, did witness this, that through his name, for his sake, and upon the account of his merit, whosoever believeth in him, Jew or Gentile, shall receive remission of sins. This is the great thing we need, without which we are undone, and which the convinced conscience is most inquisitive after, which the carnal Jews promised themselves from their ceremonial sacrifices and purifications, yea, and the heathen too from their atonements, but all in vain; it is to be had only through the name of Christ, and only by those that believe in his name; and those that do so may be assured of it; their sins shall be pardoned, and there shall be no condemnation to them. And the remission of sins lays a foundation for all other favours and blessings, by taking that out of the way which hinders them. If sin be pardoned, all is well, and shall end everlastingly well. The Effect of Peter's Sermon. 44 While Peter yet spake these words, the Holy Ghost fell on all them which heard the word. 45 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. 46 For they heard them speak with tongues, and magnify God. Then answered Peter, 47 C

Sermon for Easter Monday; Acts 10:34-43 THE BLESSINGS OF CHRIST'S RESURRECTION. 1 This sermon Peter preached to Cornelius, the Cesarean centurion, a gentile but a believer, and to the centurion's assembled friends, Peter having been summoned by Cornelius and having responded to the call in obedience to a reve- lation and to the Holy Spirit's command, as related in the preceding verses of the chapter. It is an excellent sermon and bears strong testimony to Christ's resurrection. As should ever be the case with the sermons of apostles and preachers of the Gospel, it is not only a historical record of Christ's life, death and resurrection, but portrays the power and blessing thereof. The entire sermon being easily understood without explanation--for it is itself an exposition of the article on Christ's resurrection--we will go over it but briefly. 2 First, Peter begins with the inception of the preaching of the Gospel of Christ, suggesting how it was promised in the Scriptures, being declared by the prophets, that Christ should come with a new doctrine, confirming it by miracles; also that he must suffer and die and rise from the dead, establishing thus a new kingdom; and how the promise was fulfilled. For confirmation of his words Peter appeals to his hearers, reminding them of their own knowledge that such was the promise of the Scriptures, and that the message has gone forth, not being uttered secretly, in a corner, but being proclaimed throughout all Judea; and how John the Baptist had shortly before testified he was sent as Christ's herald to prepare his way by directing and leading the people to Christ, etc. THE GOSPEL A DOCTRINE OP PEACE. 3 Then Peter explains this new Gospel message as the doctrine of peace, the peace proclamation commanded of God; in other words, salvation and every good thing. The apostle portrays it as a comforting message, a Gospel of joy and grace, a message not accusing, threatening and terrifying with a vision of God's wrath for our sin, as did Moses with his doctrine of the Law. Peter offers to the hitherto terrified, God's favor, remission of sins and eternal life. Similarly, of old did the prophets prophesy of this Gospel, calling it the message of peace. Peter's language is borrowed from them. For instance, Zechariah prophesies ( ch 9:10 ), “He shall speak peace unto the nations.” And Isaiah ( ch 52:7 ), “How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace!” Paul offers the same thought ( Eph 2:17 ), “And he came and preached peace to you that were far off, and peace to them that were nigh.” A delightful message is this in which God recalls his wrath and, as Paul says ( 2 Cor 5,18-20 ), reconciles us unto himself, having commanded the Gospel to be preached to the world for that very purpose, and the office of preaching to be called the ministry of reconciliation; and God admonishes us to be reconciled unto himself, to be his friends, that we may from him receive grace and every good thing. 4 Second: Peter declares what the Gospel message records concerning Christ: what he has wrought and the nature of his office--how he preached and worked miracles in the service, and for the relief, of all men; what thanks and reward his own people accorded him, in that they nailed him to the cross and put him to death; that nevertheless Christ was not destroyed by the power of the world nor overcome by death, but even retained his freedom, showing himself after death and letting his voice be heard; and that he is now exalted Lord and judge over all. THE ARTICLE OF FAITH ON THE RESURRECTION. 5 Here are comprised in a few words the entire history of the Gospel, and the articles of the Christian faith; but particularly does Peter deal with the article of the resurrection, the fact that Christ has, in his own person, completely overcome death and reigns eternal King and Lord of life. In proof of the truth of this article, the apostle adduces the fact of Christ's manifesting himself alive to his disciples, eating and drinking with them and appointing them special witnesses to these things as men to whom the doctrine had been proven, had been established by actual sight of the miracles. 6 Third: Peter states the item of chief importance in the article, the blessing resulting to us. He explains first why Christ suffered all these things, and how the Gospel was to be published and received; Christ's motive in it all was not his advantage but our good. Before we could know the truth and be blessed, it was necessary that the message be preached. God commanded the apostles, Peter says, to preach the Gospel in all the world that all men might know it; and thus the blessing is brought to men through the public office of the ministry. 7 Fourth: Our obligation concerning the message brought to us, and what it works in ourselves, is indicated in these concluding words of Peter's sermon: V.43. “To him bear all the prophets witness, that through his name every one that believeth on him shall receive remission of sins.” 8 This verse constitutes the principal theme of the sermon. It is one of the greatest in the writings of the apostles. It contains the vital element of the Gospel message, teaching how we may appropriate its blessing, how obtain what it offers, namely, by faith; faith lays hold of what is offered us in the Gospel. The message is preached that we may receive and retain it. Through the Word the blessing is pronounced our own--it is offered to, or given, us; but by faith we receive it, make it our own, permit it to work in us. 9 This power and work in us is called by Peter “remission of sins.” This is the blessing, the possession, conferred through the preaching of the doctrine of Christ, or the articles of faith, particularly the articles of the resurrection. The meaning of the new message of comfort, the new declaration of peace, is that Christ, through his resurrection, has in himself conquered our sin and death, has turned away the wrath of God and procured grace and salvation; that he has commanded forgiveness to be preached unto us, desiring us to believe he gives it and confidently to receive it through faith. 10 Faith must be of such character as to apprehend and hold fast the truth Peter declares in this verse. It must say “in his name.” That is, must ascribe to Christ alone the entire agency, merit and power responsible for remission of sins; must believe we have forgiveness, not through our own worthiness, but for Christ's sake alone; must believe that by virtue of Christ's resurrection we obtain remission of sins, every namable element not from Christ being completely excluded, and the honor given to him alone. What does the work, the ability, of all mankind amount to when it comes to accomplishing or meriting a thing of such magnitude as remission of sins and redemption from death and eternal wrath? How will it compare with the death and shed blood of the Son of God, with the power of his resurrection? How will it divide honors with him in having merit to secure remission of sin and redemption from death? The efficacy of Christ's death and blood alone God would have preached in all the world and accepted by mankind. Therein he rejects the boasting of the Jews and of all aspirers to holiness through their own works, teaching them they cannot obtain his favor through the Law, or by their own efforts. In Christ's name alone is remission of sins received, and that through faith. 11 Salvation through Christ, according to Peter, was before that time proclaimed in the Scriptures, being declared by all the prophets. This is truly strong testimony adduced by the apostle; the Jewish people certainly ought to believe their own prophets unless they wilfully are hardened and lost. Much more should we gentiles have faith in Christ's atonement, being obliged to confess that not in any wise have we done aught that such grace should be offered and given to us. We certainly ought to be honest enough to honor Christ to the extent of believing the apostles, in fact the Scriptures entire. We ought to be ashamed to doubt or question the fact of forgiveness of sins and justification before God through Christ alone, to which all Scripture testifies. If we are honest with ourselves, we must confess it the truth, or secure forgiveness of sins or be justified before God by our own works. 12 Now we have heard what is the substance, the chief doctrine, of the Scriptures, the teaching to which all portions lead; namely, to teach and confirm the article of faith: we have remission of sins for Christ's sake, through faith. 'We have heard that such was the faith of the fathers, the prophets and all saints, from the beginning of the world, and later was the doctrine preached by Christ himself, and also the doctrine of the apostles, who were commanded to publish it to the world. To this day the same doctrine prevaiIs, and it will until the end be unanimously accepted by the whole Christian Church, with the exception of our present opponents. The Christian Church has ever, as a unit, believed, confessed and contended for this article, the article maintaining that only in the name of the Lord Christ is remission of sin obtained; and in this faith its members have been justified before God and saved. Thus by such testimony is the foundation of our doctrine laid sufficiently firm; that article was with power contended for, defended and established long before our time. 13 He who inquires, who would know exactly, what the Christian Church ever holds and teaches, especially concerning the all-important article of justification before God, or the forgiveness of sins, over which there has always been contention, has it here plainly and exactly in this text. Here is the unwavering testimony of the entire Church from the beginning. It is not necessary, then, to dispute about the doctrine any more. No one can name any just reason, or have any excuse, for doubts on the subject; or reasonably wait for further determinations of investigating councils. In this text we see that the reliability of the article of faith has long ago been proven, even in ancient time, by the Church of the primitive fathers, of the prophets and the apostles. A solid foundation is established, one all men are bound to believe and maintain at the risk of their eternal salvation, whatever councils may establish, or the world advance and determine, to the contrary. Indeed, the sentence has been declared to us; we are commanded to shun every other doctrine that may be believed, taught or ordained. Paul says ( Gal 1:8 ): “But though we, or an angel from heaven, should preach unto you any gospel other than that which we preached unto you, let him be anathema.” 14 You see now against what the Papacy with all its adherents blusters and rages, and how they are to be regarded who refuse to hear and to tolerate the article Peter here advances and confirms by the testimony of all the prophets and of the Scriptures entire; who cease not to persecute godly and innocent ones for their acceptance of this article of faith, under the pretense of being themselves the Church and of magnifying its name to the utmost while opposing us, though at the same time their doctrine, faith and deeds openly testify against them, proclaiming their belief and teaching to be contrary to the testimony of all the prophets and of the entire Church. By no means can they be the Church who so rashly contradict Peter and the Scriptures, who even trample under foot, in his Word, Christ himself, the Head. Rather, they must be wicked devils, a miserable rabble, the worst enemies of the Christian Church; more wicked and pernicious than heathen or Turks. 15 Lastly: Peter, by way of proving conclusively to the world that this one Lord, as he names him, Jesus of Nazareth, is the true Messiah promised of old in the Scriptures, says: “To him bear all the prophets witness.” The prophets plainly speak of such a person, one to be born of David's flesh and blood, in the city of Bethlehem, who should suffer, die and rise again, accomplishing just what this Jesus has accomplished and even proven by miraculous signs. Therefore, truly the Jews and the non-Christians have no reason to doubt concerning Christ, no reason to await the coming of another. 16 Further, Peter, citing the testimony of the prophets, indicates the nature of Christ's kingdom as not external power; not temporal dominion like that of earthly lords, kings, and emperors; not dominion over countries or control of people, property and temporal concerns; but a spiritual, eternal kingdom, a kingdom in the hearts of men, an authority over, and power opposed to, sin, everlasting death and hell, a power able to redeem us from those things and bestow upon us salvation. Salvation is ours, Peter teaches, through the preaching of the Gospel, and is received by faith. Faith is the obedience every man must render unto the Lord. By faith he makes himself subject to Christ and partaker of his grace and blessings. Paul also ( Rom 1:5 ) uses the term “unto obedience of faith.”

. We who are apostles. Lk 24:48. In the land of the Jews. In the country of Judea. Whom they slew, etc. Our translation would seem to imply that there were two separate acts--first slaying him, and then suspending him. But this is neither according to truth nor to the Greek text. The original is simply, "whom they put to death, suspending him on a tree." On a tree. On a cross. Acts 5:30. (h) "we are witnesses" Lk 24:48, Acts 2:32 () "tree" "cross"Verse 40. Shewed him openly.