Acts 10:43 Komentář

It is a turn very new and remarkable which the story of this chapter gives to the Acts of the apostles; hitherto, both at Jerusalem and every where else where the ministers of Christ came, they preached the gospel only to the Jews, or those Greeks that were circumcised and proselyted to the Jews' religion; but now, "Lo, we turn to the Gentiles;" and to them the door of faith is here opened: good news indeed to us sinners of the Gentiles. The apostle Peter is the man that is first employed to admit uncircumcised Gentiles into the Christian church; and Cornelius, a Roman centurion or colonel, is the first that with his family and friends is so admitted. Now here we are told, I. How Cornelius was directed by a vision to send for Peter, and did send for him accordingly (Act 10:1-8). II. How Peter was directed by a vision to go to Cornelius, though he was a Gentile, without making any scruple of it, and did go accordingly (Act 10:9-23). III. The happy interview between Peter and Cornelius at Cesarea (Act 10:24-33). IV. The sermon Peter preached in the house of Cornelius to him and to his friends (Act 10:34-43). V. The baptizing of Cornelius and his friends with the Holy Ghost first, and then with water (Act 10:44-48).

There was a certain man in Caesarea,.... This was the Caesarea formerly called Strato's tower, not Caesarea Philippi; for the former, and not the latter, lay near Joppa: called Cornelius; which was a Roman name, and he himself was a Roman or an Italian: a centurion of the band called the Italian band; which consisted of soldiers collected out of Italy, from whence the band took its name, in which Cornelius was a centurion, having a hundred men under him, as the name of his office signifies.

To him give all the prophets witness,.... As David, Psa 32:1 Dan 9:9 that through his name, whosoever believeth in him, shall receive the remission of sins; the meaning is, that whoever believes in Christ with a right and true faith, with the heart, he shall receive, not as what his faith procures or deserves, but as a gift of God's grace, the free and full forgiveness of his sins, through Christ; through the effusion of his blood, and the virtue of his sacrifice. Christ was set forth in the purposes of God, in the types, figures, and sacrifices of the law, and in the promises and prophecies of the Old Testament, as he that should obtain the remission of sins by his blood, without which there is no remission; he came in the fulness of time, and shed his blood for this purpose, and accordingly it is procured by it; and this is published in the everlasting Gospel, that whoever believes in Christ, not with an historical or temporary faith, or in profession only, but with the faith of God's elect, which is the gift of God, and the operation of his Spirit, which works by love, and makes Christ precious, shall receive it as a free gift; for it is not to be purchased by money, nor obtained by works of righteousness, nor procured by repentance, or by anything done by the creature, but is according to the riches of divine grace and mercy: through the name of Christ: through the blood of Christ, which was shed for it; through the power of Christ, as God, who is able to forgive it; and through the hands of Christ, as Mediator, who is exalted to bestow it; and for the sake of Christ, and his mediation, whose blood calls aloud for it; and whoever looks by faith to him for it, shall have it, of whatsoever sex, state, or condition they be, of whatsoever people or nation, and how great sinners soever they have been, and whether they are weak or strong believers. Some copies read, "through his blood".

"To Him give all the prophets witness, that through His name, whosoever believeth in Him shall receive remission of sins." This is a proof of that which was about to be: this is the reason why he here cites the Prophets. "To him give all the Prophets witness," etc. When by the terror he has agitated them, then he brings in the pardon, not spoken from himself but from the Prophets. And what is terrifying is from him, what is mild from the Prophets.

If one repents from the evil things he has done and believes in the name of the Lord, he receives absolution from the sins that he has sincerely recognized. All the prophets, whose teaching is brought to the people of the Jews, have spoken according to their trust and faith in their Father. Therefore it will be universally admitted that all the prophets testify that the absolution from sin is given to those who believe in the Lord.

Those who, he says, prophesied spoke concerning the forgiveness of sins; in this matter they said that these are forgiven by Jesus. Therefore also Isaiah, bringing forward his very person, says: "I am the one who wipes away your sins, and your lawless deeds." (Isa. 43:25)

"All the prophets bear witness about Him." Whatever prophets spoke about the remission of sins, they all said that sins are forgiven in this Jesus. Thus Isaiah also speaks in His person: "I, even I, am He who blots out your transgressions for My own sake, and I will not remember your sins" (Isa. 43:25). Peter, however, did not say that He is the Son of God, but rather what frightened them more — the preparation suited to the occasion is drawn from the prophets, because they enjoyed great renown. But having shaken the people with fear, he grants them a concession, one uttered not by him but by the prophets. Thus the fearful things he speaks on his own behalf, while that which is filled with gentleness — on behalf of the prophets.

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.

ACCESSION AND BAPTISM OF CORNELIUS AND HIS PARTY; OR, THE FIRST-FRUITS OF THE GENTILES. (Acts 10:1-48) CÃ&brvbrsarea--(See on Act 8:40). the Italian band--a cohort of Italians, as distinguished from native soldiers, quartered at CÃ&brvbrsarea, probably as a bodyguard to the Roman procurator who resided there. An ancient coin makes express mention of such a cohort in Syria. [AKERMAN, Numismatic Illustrations of the New Testament.]

To him give all the prophets witness--that is, This is the burden, generally of the prophetic testimony. It was fitter thus to give the spirit of their testimony, than to quote them in detail on such an occasion. But let this apostolic statement of the evangelical import of the Old Testament writings be devoutly weighed by those who are disposed to rationalize away this element in the Old Testament. whosoever believeth in him--This was evidently said with special reference to the Gentile audience then before him, and formed a noble practical conclusion to the whole discourse.