← Back to the beginning of Acts 10
Ver. 15. That call not thou common] Or profane thou not, συ μη κοινου. [See Trapp on “Ac 10:14”]
Ver. 16. Received up again into heaven] The Church’s original is from heaven, Revelation 21:10, and thither she shall be taken up again. As in the mean space, our commoration is on earth, our conversation in heaven, Philippians 3:20.
Ver. 17. Stood before the gate] They pressed not in till licensed; they knew that Jews would not easily converse with them being Gentiles. This was their modesty, not often seen in soldiers.
Ver. 18. And called and asked] Whether death will use so much manners as these did, viz. to call and ask for us, or ever he seizeth us, it is uncertain. Senibus mors in ianuis, adolescentibus in insidiis, saith Bernard. The young man hath death at his back, the old man before his eyes, saith Aquinas. And that is the more dangerous enemy that pursueth thee, than that which marcheth up toward thy face. Be sober, be vigilant: of doomsday there are signs affirmative and negative, not so of death; and yet every man’s death’s day is his doomsday.
Ver. 19. While Peter thought on] διενθυμουμενου, Gr. thou ght in his mind; cogitabat quasi coagitabat. He was busily plodding, and the Spirit came in to help him. Divine meditation is a studious act of the mind, searching the knowledge of a hidden truth, by the discourse of reason. Or, it is a steadfast and earnest bending of the mind upon some heavenly matter, for the settling of our judgments and bettering of our heart and lives.
Ver. 20. Doubting nothing] Or, not arguing the case, μηδεν διακρινομενος, but readily yielding the obedience of faith.
Ver. 21. Peter went down] He sent not for them up, much less made he them to wait three days at the gate (as that pope did Henry the emperor) before they could have a hearing.
Ver. 22. That feareth God] Not with a base fear, as those mongrels, 2 Kings 17:32, 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,” Acts 13:16. Duo sunt timores, servilis et amicalis. Beda.
Ver. 23. Certain brethren from Joppa] Who were well paid for their courteous pains, when (for confirmation of their faith) they beheld the kingdom of Christ propagated and preached to the Gentiles also.
Ver. 24. , Cornelius waited for them] So the people waited for Zacharias, Luke 1:21. It is fit the people should wait for the minister, not the minister for the people, Zechariah 8:21.
Ver. 25. Worshipped him] Not as God, with divine worship; yet with too much humility, which Peter correcteth. The word must be glorified, the ministers not overly admired.
Ver. 26. But Peter took him up] Longe aliter papa, the pope (Diocletian-like) holds forth his toe to be kissed, and suffers his parasites to deify him. “ Tu vere in terris diceris esse Deus. ” “You truly on earth are said to be God.” I myself also am a man] We must glorify the word, not the preacher, Acts 13:48.
Ver. 27. He found many that were come together] With good and honest hearts, hungering and thirsting after righteousness, resolved to be ruled by God, and to pass into the likeness of the heavenly pattern. Lord, saith Nazianzen, I am an instrument for thee to touch. I am only thy clay and wax, said another.
Ver. 28. Not call any man unclean] Scilicet, quoad communem vitae usum; Nam alioqui omnes natura impuri; i.e. in regard of civil conversation. By nature (it is true) we are all unclean.
Ver. 29. Without gainsaying, as soon as sent for] Hoc est sanctum fide; silentium, saith Calvin, this was the holy silence of faith; this was to preach Christ the Lord; and himself the Church’s servant, for Jesus’ sake. A servant is not αυτοματος, one that moveth absolutely of himself; he is υπηρετης and οργανον, saith Aristotle, the master’s instrument, and wholly his, ολως εκεινου, 1 Corinthians 4:5. Peter’s pretended successor styleth himself the “servant of God’s servants”; but is nothing less. For what intent] This he desireth to know of them, that he might not shoot at rovers, run at uncertainty; but be able to conclude his discourse, as he did, Det Deus, ut sermo meus adeo commodus sit, quam sit accommodus, God grant my speech may be as profitable as it is seasonable.
Ver. 30. I was fasting until, &c.] Fulness breeds forgetfulness; but fasting maketh a man capable of heavenly visions of divine glory. The three great fasters, Christ, Moses, and Elias, met gloriously in Mount Tabor.
Ver. 31. Cornelius, thy prayer is heard] This was a singular happiness, and a sure seal of his good estate to Godward, Psalms 66:18,19 Joh 9:31. Every access to God with success, every gracious return of prayer, sealeth up this comfort to the soul, that since He that hath the keys of David hath once opened unto us not only a door of utterance, but a door of entrance to the throne of grace, it shall never be shut again any more.
Ver. 32. He is lodged, &c.] God takes notice of every circumstance of his people’s affairs; their very walls are ever before him, Isaiah 49:16. He thinks the better of the houses they lodge in, and looks upon all that favour them with special content; “I will bless them that bless thee,” Genesis 12:3. [See Trapp on “Ge 12:3”]
Ver. 33. Now therefore we are all, &c.] All of a mind to serve the Lord with one shoulder, Zephaniah 3:9; as Hezekiah’s servants joined together in that laudable work of copying out those proverbs of Solomon for the Church’s use, Proverbs 25:1. Present before God] Whom we look full in the face, ενωπιον, seeing him by faith who is invisible, and setting ourselves to receive the law at his mouth, to hear the word, not of a mortal man, but of the everliving God. To hear all things] sc. With due reverence and diligence; not to jeer at anything that is commanded thee of God, that hath the stamp and impress of God upon it, that comes cum privilegio, and appears to be cor et anima Dei (as Gregory calleth the word), the counsel and mind of God. Lo, these were right hearers. Oh for such in this day! Ours (alas) have corpora in sacellis, animos in sacculis, as Ezekiel’s had, Ezekiel 33:31, and as serpents have their bodies in the water, but their heads out.
Ver. 34. No respecter of persons] That is, of their outward state and condition, as country, sex, wealth, wisdom, &c. Outward things neither help nor hurt, please nor displease God, but as they are in a good or bad man; as a cipher by itself is nothing, but a figure being set before it, it increaseth the sum.
Ver. 35. He that feareth him and worketh righteousness] This is the whole duty of man, as Ecclesiastes 12:13. His duobus membris comprehenditur totius vitae integritas. (Calvin.)
Ver. 36. Preaching peace] For God speaks peace to his people; he creates the fruit of the lips to be peace; he, by his promises powerfully applied, lodgeth a blessed calm in the conscience, and saith to the distempered affections, Peace, and Be still, hushing all; for he is Lord of all.
Ver. 37. After the baptism] See how orderly Peter preacheth (like as Luke writeth, καθεξης, sigillatim), giving his hearers a distinct and punctual narrative of the life and death of Jesus Christ, of his offices and efficacies. To speak clearly and coherently, to cast his matter into a good mould and method, as it is not every man’s happiness, so it is no small commendation to him that can skill of it; and must be endeavoured by all that would win upon their people’s affections, and draw them to duty, as the Athenian orators, who were there hence called Δημαγωγοι, people leaders.
Ver. 38. Oppressed of the devil] The devil complained in the days of Diocletian that he could not give right oracles, because of the Christians. (Euseb. ii.) And those that conspired against Athanasius, cried out, that by his prayers he hindered their proceedings. (Ruffin. i. 33.) The soldiers that went against the Angrognians, told their captain that the ministers of that place, with their prayers, so conjured and bewitched them, that they could not fight.
Ver. 39. And we are witnesses] Eye-witnesses (which are far better than ear -witnesses) and ancient witnesses, such as of whom Aristotle saith, πιστοτατοι οι παλαιοι αδιαφθοροι γαρ; the more ancient the more credible. Plus valet oculatus testis unus quam auriti decem. (Plaut.)
Ver. 40. Him God raised] Christ’s death he despatcheth in a word, as a thing well known. His resurrection (because more questioned, and of greater moment to beget faith) he more largely discourseth.
Ver. 41. Eat and drink with him] In nihilam abiit cibus post resurrectionem sumptus.
Ver. 42. Ordained of God] Gr. ωρισμενος, determined, and by definitive sentence concluded.
Ver. 43. Shall receive remission of sins] Together with all the purchase of his passion. But this is instanced as a principal piece thereof, and worthily. David had a crown of pure gold upon his head, Psalms 21:3, but he blesseth God for a better crown, Psalms 103:3,4, viz. pardon of sin.
Ver. 44. While Peter spake; &c.] As manna descended in the dew, so doth the Holy Ghost in and by the preaching of the word, Galatians 3:2 Isa 30:20,21.
Ver. 45. [See Trapp on “Ac 10:23”]
Ver. 46. Spake with tongues] This diversity of tongues, laid at first on mankind as a curse, Genesis 11:1-9, God turned into a blessing to his Church, which yet some of the Christian Corinthians abused to pomp and ostentation, 1 Corinthians 14; which, as copperas, will turn milk into ink; or as leaven, which turns a very passover into pollution.
Ver. 47. Can forbid water] Plain water, without oil, salt, spittle, cream, or other popish additaments.
Ver. 48. To be baptized] The use of the sacraments is to seal up adoption in infants, and faith in those of riper years. And he commanded them to be baptized] And so to be incorporated into Christ’s body the Church: that they might be saved by the “washing of regeneration, and the renewing of the Holy Ghost,” Titus 3:5. It is a noble question in divinity, seeing regeneration is attributed both to the word and to baptism, how the one worketh it differently from the other? Or, if both work it, why is not one superfluous?