The Surprising Story of Cornelius (Acts 10)
The Surprising Story of Cornelius (Acts 10)
We have here the commencement of a new era in the church’s history with the conversion of Cornelius. Cornelius is the ‘earnest’ of the admission of the Gentiles. Consequently we find that great prominence is given to it in the narrative, like was given to the conversion of St. Paul, which was the preparation for this great event. Peter’s vision (Acts 10:10, 16-28; 11:5-10) and the vision of Cornelius (10:3-6, 30-32; 11:13-14) are each narrated three times (see Bengel). Moreover, as Cornelius’ house was the first fruit of the Gentiles, as the Jewish converts of the day of Pentecost were of the Jews, we find the two events brought into parallelism. The outpouring of the Spirit (with the external token of the gift of tongues) is declared by St. Peter to be the same as that manifested on the day of Pentecost. See Acts 10:44 ἐπέπεσεν τὸ Πνεῦμα τὸ Ἅγιον ἐπὶ πάντας τοὺς ἀκούοντας τὸν λόγον and Acts 10:45-46, of which Peter says in Acts 10:47 τούτους, οἵτινες τὸ Πνεῦμα τὸ Ἅγιον ἔλαβον ὡς καὶ ἡμεῖς, and in narrating the event to his countrymen, not what he says in Acts 11:15-17.
And this parallelism is still further enforced by a reference to John the Baptist—the baptism of water as contrasted with the baptism of the Spirit, just as the same reference had been made in the contrast brought out with regard to the day of Pentecost (Acts 1:5). Baumgarten (vol. i. p. 280) however supposes that the form which the gift of tongues here takes is intermediate between that of the day of Pentecost and that of the later Apostolic times. Why did the outpouring of the Holy Spirit precede baptism in this case? (cf. Schaff, vol. I, p. 263). In any case, the importance of the outward rite is enforced here, as in the case of St. Paul.
Vs. 1 Καισαρίᾳ The capital of Judaea and the seat of the procurators. Cornelius would be one of the Italian bodyguard of the procurator.
Σπείρα generally a maniple, but here perhaps a detached cohort. See Baumg. I, p. 263.
Vs. 2 εὐσεβὴς καὶ φοβούμενος τὸν Θεὸν At all events a genuine presentation of the Gospel to the centurion and notice the eagerness he shares with others to hear it (cf. Luke 7:4). Cf. Baumg. I, p. 265. IG 266. This man was a person of rank and importance and already a God-fearer.
τῷ λαῷ i.e. the Jews. When St. Luke speaks of the people of Caesarea generally he uses the term δῆμος, Acts 12:22.
Vs. 10 ἔκστασις ὅραμα Alford’s distinction seems to be out of place, see Acts 10:17, 19.
Vs. 11 ἀρχαῖς corners. Cf. Acts 11:5—it simply means the extremities. Perhaps the E.V. is right in translating this ‘ends’ (as there is no article).
Vs. 12 πάντα τὰ τετράποδα καὶ ἑρπετὰ τῆς γῆς all of the animal kingdoms of the earth.
Vs. 29 Τίνι λόγῳ means ‘on what account.’ See Iph. Taur. no. 1358.
Vs. 30 Ἀπὸ τετάρτης ἡμέρας Alford’s references do not support his rendering, for in these passages Ἀπό implies some continuance, and it does not merely mark a point of time.
Vs. 34 προσωπολήμπτης See Baumg. I, p. 273sq.
Vs. 36 ἀπέστειλεν τοῖς υἱοῖς Ἰσραὴλ εὐαγγελιζόμενος εἰρήνην διὰ Ἰησοῦ Χριστοῦ This is the speaker’s own view, he does not necessarily attribute it to the hearers.
Vs. 37 ὑμεῖς οἴδατε here and elsewhere means ‘as you ought to know.’
Vs. 38 ὁ Θεὸς ἦν μετ’ αὐτοῦ He was the Immanuel prophesied.
Vs. 48 See Alford’s note.