Apostelgeschichte 10:40 Kommentar

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.

Him God raised up the third day,.... According to the Scriptures, particularly Hos 6:2. The resurrection, of Christ, though it is sometimes ascribed to himself, as God, whereby he was declared to be the Son of God, yet generally to God the Father, as here: and showed him openly; in a glorious body, and yet numerically the same he before lived and suffered in, so as to be heard, seen, and handled; by which full proof was given of the truth of his resurrection, in which he appeared to be the conqueror over death and the grave.

Therefore, since it was necessary that the good Shepherd lay down his life on behalf of the sheep, so that through his own death he might destroy death, the captain of our salvation, by bringing death to pass, becomes a composite in his human nature, both as a priest and a lamb in the ability to receive a share of suffering. For since death is nothing but the dissolution of both soul and body, the one who united himself to both, I mean to both soul and to body, is separated from neither—“incapable of repentance,” as the apostle says, “are the graces of God.” So having distributed himself to both body and soul, on the one hand he opens paradise to the thief through his soul, and through his body he establishes the work of destruction. Now this is death’s obliteration, that the destruction annihilated in the life-giving nature is made impotent, and this, which happens in regard to these [body and soul] becomes a shared benefit and grace of our nature. In this way, he who is in both, through his resurrection fits together all that was separate, he who, according to his power, gives his body to the heart of the earth, as it has been written, while he puts his soul away from himself, saying, on the one hand, to his father, “Into your hands I hand over my spirit,” and on the other, to the thief, “Today you will be with me in paradise.” … So in this way he comes both to be in death and not to be mastered by death.… The proof … is the operation that worked incorruption with regard to the body and a passing over into paradise with regard to the soul.… He demonstrates this who says that “God raised him from the dead.” For not as Lazarus or anyone else of those who have returned to life by the power of another is he brought back to life—so clear is it how the resurrection of the Lord is to be conceived. Rather the Only Begotten himself raises up the person who was mixed together with himself, having both separated the soul from the body and having reunited both, and in this way a common salvation of human nature is effected.

"Him God raised up the third day, and showed Him openly; 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." This is a proof of the Resurrection. "And gave Him," it is added, "to be made manifest not to all the people, but to witnesses before ordained of God, even unto us:" and yet it was Christ Himself that elected them; but this also he refers to God. "To the before-ordained," he says, "even to us, who did eat and drink with Him after that He was risen from the dead." See whence he fetches his assurance of the resurrection. What is the reason that being risen he did no sign, but only ate and drank? Because the Resurrection itself was a great sign, and of this nothing was so much a sign as the eating and drinking.

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.

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.]

showed him openly; Not to all the people--for it was not fitting that He should subject Himself, in His risen condition, to a second rejection in Person. but unto witnesses chosen before of God . . . to us, who did eat and drink with him after he rose, &c.--Not the less certain, therefore, was the fact of His resurrection, though withholding Himself from general gaze in His risen body. he which was ordained of God to be the Judge of quick and dead--He had before proclaimed Him "Lord of all," for the dispensing of "peace" to all alike; now he announces Him in the same supreme lordship, for the exercise of judgment upon all alike. On this divine ordination, see Joh 5:22-23, Joh 5:27; Act 17:31. Thus we have here all Gospel truth in brief. But, forgiveness through this exalted One is the closing note of Peter's beautifully simple discourse.