The holy spirit shocks peter

THE HOLY SPIRIT SHOCKS PETER
EDITED BY GLENN PEASE
Acts 10:19-2019WhilePeter was still thinking about
the vision, the Spiritsaid to him, "Simon, three men
are lookingfor you. 20So get up and go downstairs.Do
not hesitateto go with them, for I have sent them."
Editor's note:
This is an unusual text, for we have here a private and personalrevelation and
command of the Holy Spirit. It was one of ungency, for Peter is told to getup
and go downstairs. It is no vague messageto meditate on. Peterwas
meditating on the vision when all of a sudden the Holy Spirit speaks to him.
That would be a shock to anyone. It calledfor immediate response. It is in
connectionwith the man called Cornelius who was a gentile and a centurion.
This was a very important man to the Holy Spirit, for He did specialthings
like this to make it a sure thing that he would be saved. Therefore, let us seek
to understand more about this man who was so important.
BIBLEHUB RESOURCES
Pulpit Commentary Homiletics
Peter's Visit To Caesarea

Acts 10:17-23
E. Johnson
I. THE CALL TO ACTION FOLLOWING THE REVELATION OF FAITH.
Peterwas in perplexity at this astounding vision of the sheetlet down from
heaven. Every Jewishprejudice was confuted by it, and a new view of the
purpose of God in the gospel, quite dazzling to his unaccustomedsight, was
opened. Well might he hesitate. But when God gives us a new view of truth
and duty, it is not long before he calls us to act upon it. So in this case. Often
do feelings in the mind thus coincide with outward occurrences.Theyjoin
hands and irresistibly indicate the will of God. While Peter is inquiring the
meaning of what he had seen, he is being inquired for by the strangers atthe
door. Then comes the inward intimation of the Spirit: "Lo, three men are
seeking forthee."
II. THE CLEARNESS AND EXPLICITNESS OF THE DIVINE CALL.
"Arise, go down, go with them, doubt nothing; I have sent them." Happy for
us when the path of duty is made equally clear. Let us remember that the light
is given to those who are sincere, and serve God in simplicity of heart. And
when the clearcall is heard, unhesitatingly must be the obedience.
"Immediately I conferrednot with flesh and blood." The habit of conferring
with flesh and blood, i.e. with inclination and disinclination, obscures the
conscience, and, perhaps, destroys our hope of future inspirations. "I never
rise so high," said Cromwell, "as when I know not whither I am going," that
is, in obedience to the Divine call. So Peterwent forth to meet the men.
III. THE MEANING OF THE CALL EXPLAINED. Cornelius, a Roman
centurion, has sent for him. A just and pious man is he, the servant says. Here,
then, the vision begins to explain itself. What has the Roman to do with the
Jew? Everything, if God brings them together. And that this was here the case
was too evident to be ignored. For while God was revealing his will in one way
to Peterin a vision, drawing the thought of the apostle towardthe Gentile, in
another way he was speaking to the Roman, impelling him to send to the
apostle, that he might listen to his teaching. What secretattractions of
Providence bring lives together!Do we sufficiently considerthis? The great

lessonreflectedboth from the conduct of Peter and that of Cornelius is that
we should be prompt to obey Divine calls, whether to do goodor to seek good.
Willingness to receive and to give is the great condition of being rightly led. To
speak goodwords to others may be, for some, the noblest function; to listen to
them, for others, the greatestmeans of blessing. It is the Divine will to bring
the speakerandthe hearertogether, the teacherand the disciple. Let each,
then, be true to the voice within. - J.
Cornelius
W. M. Taylor, D. D.
Acts 10:1-48
There was a certain man in Caesarea calledCornelius, a centurion of the
band called the Italian band,…
1. Caesareawas situatedon the Mediterranean, about thirty miles north of
Joppa. It was built by Herod the Great, B.C. 22, and named after his imperial
patron. It was a civil and military capital, the residence ofthe Roman
procurator. It was garrisonedmostly by native soldiers, bat there was one
cohort composedofvolunteers from Italy, and over a division of that there
was the centurion Cornelius. He belonged to an illustrious clan which had
given to the state some of its most distinguished men; but greaterthan the
glory of Sulla and the Scipios, who had made the Cornelianfamily everywhere
renowned, is that which is conferredon this centurion in ver. 2.
2. Cornelius was not a proselyte, for had he been Peterwould have had no
difficulty, and Acts 15:14 is decisive againstit. He belongedto that large class
of thoughtful men who had become wearyof the worthlessnessof paganism.
He had outgrown idolatry, and perhaps made himself familiar with the

Septuagint, and certainly was convinced that God was the hearerof prayer.
He might have become a proselyte, and possibly was contemplating that step
when he heard of Jesus, and being a genuine truth seekerhe determined to
wait for light. This will enable us to understand the object of his fasting and
prayer. There had come to him the inevitable question, "What wilt thou do
with Jesus, that is calledChrist?" and in his anxiety as to the answerhe cried
to God for light. And not in vain (vers. 3-6).
3. In response to the Divine direction he dispatched two of his servants and a
soldier to Peter;but God had gone before them, and was evennow preparing
His servantfor their appearance (vers. 9-16), who receiveda symbolic
revelation of the fact that the restrictions of the Mosaic law were removed,
and that the distinction betweenJew and Gentile was abolished. It indicated
that creationitself had been purified, and rendered clean for our use by the
satisfactionofChrist. But Peterdid not understand it so, but was helped by
the messageofthe servants of Cornelius, and putting the two togetherhe
determined to go to Caesarea. As a precaution he took six brethren with him.
Convinced that some important event in the history of the Church was going
to happen he desired to have Jewishwitnesses:an actionwhich shows that, in
spite of his impulsiveness, he was not destitute of prudence.
4. On arriving Peterfound a considerable assembly, and after a preliminary
discussionand explanation delivered a sermon as remarkable as any recorded
in the history. While he was speaking the Holy Ghostdescended, which —
(1) Certified the truth of Peter's words.
(2) Proved to Peter and his companions the genuineness ofthe faith of these
Gentile converts.

(3) Indicated that those who receivedHim should be then and there admitted
to the Church (Acts 11:17).
5. This was the Pentecostof the Gentiles, and so Peteropened the door for
their admission as the Lord had promised him. Thus the infant Church took a
new departure, and entered on that worldwide missionin which it is still
engaged. Learnthen —
I. THAT THE WAY TO GET LIGHT IS TO ACT UP TO WHAT WE HAVE
AND PRAY FOR MORE. Cornelius had not found Christ (Acts 11:14), but he
had found something, and "whereto he had attained he walkedby that rule."
This is a uniform method of God's procedure (Deuteronomy 4:29; Psalm
112:4;Matthew 25:29;John 7:17; James 1:5, 6). F.W. Robertsonstayed
himself up with this principle during that dark wrestle with doubt in the
Tyrol. Everything else went from him, but he could hold by this: "It is always
right to do right"; and in the acting out of that he regained his hold of Christ.
II. THAT IN ALL SPIRITUAL MATTERS WE SHOULD BE PROMPT.
1. Cornelius lost no time in sending for Peter;nay, after Petercame he took in
all he said while he was speaking, and so receivedthe Holy Ghost. Do,
therefore, at once what is needed to secure your soul's welfare. When Pharaoh
was askedby Moses whenhe should entreat the Lord, he said, "Tomorrow!"
and you marvel at his folly. You would have said, "The soonerthe better";
but beware lestyou condemn yourself. "Today, if ye will hear His voice," etc.
You need not send to Joppa, "The word is nigh thee" (Romans 10:8, 9).
2. But the promptitude of Peteris quite as noteworthy (ver. 29), and we who
have to deal with men about their souls should take a lesson. I once preached

to an enormous audience in a circus. When I had finished I was quite
prostrated, and while in that condition a man wishedto speak with me about
the wayof life. I made an appointment for the next morning. But he never
came. And I have written down that as one of the lost opportunities of my life,
and its memory has been a spur to me eversince. "The King's business
requires haste." Now — alike for preacherand hearer — is the acceptedtime.
III. THAT PREACHERS AND HEARERS ARE PREPAREDFOR EACH
OTHER BY GOD. Cornelius is led in a peculiar manner to send, and Peterto
go: when they come togetherthe result is blessing. It is the same now. The
preacheris led through a specialspiritual history; he is guided to the choice of
a particular subject, to treat it in a peculiar way, to preach it at some distant
place. The heareris brought through circumstances oftrial perhaps; he is led
on a certain day to a certain place of worship, how he knows not, but there he
hears the messageGodsends for him. It seems as he listens that the preacher
must know his past life, and so speaking to his circumstances he is blessedin
his conversion. This is no uncommon history.
(W. M. Taylor, D. D.)
A GoodMan's Conversion
C. S. Robinson, D. D.
Acts 10:1-48

(Acts 10:24): —
I. GOD'S WORD TREATS ALL MEN AS NEEDING TO BE "SAVED." It is
interesting to notice how the language changesas the story runs on. In his
vision Cornelius is informed that Peter"shall tell thee what thou oughtestto
do" (Acts 10:6). When the man comes to relate it to others, he quotes it thus,
"Who, when he cometh, shall speak unto thee" (Acts 10:32). But Simon
declares that what he had been sent to do was to tell Cornelius words whereby
he and all his house might be "saved" (Acts 11:14). It becomes evident,
therefore, that this centurion was as yet an unsaved man And this is worth
noticing, when we look at his character.
1. He was a thoroughly religious man (ver. 2).
2. He was prayerful. That is a greatfelicity which in the New Revisionchanges
our tame expressioninto, "I was keeping the ninth hour of prayer in my
house" (ver. 30). It is likely that Cornelius had family prayers regularly.
3. Twice, also, itis stated that he was liberal in benefactions.
4. He was a useful man. There comes out a fact which is in many respects
more impressive because ofits artless form. His servants and orderly were
religious. It might be conjecturedthat Cornelius had had something to do
with the training of these people.
5. He was of goodreputation among his neighbours (ver. 22). What could
anyone need more? Yet God's inspired Word declares here that Cornelius was
not "saved."

II. GOD'S WORD GIVES US TO UNDERSTAND THAT ALL MEN CAN
BE "SAVED." SimonPeter is dispatched on the errand of saving Cornelius.
Just think, for a moment, of the disabilities of this man. If we should doubt
anybody's chance, we should doubt his.
1. He was a heathen from Italy at the start.
2. He was a soldier. His daily life led him constantly to be in the barracks, and
among the followers of a legionof loose homeless creatureswhose lives were
apt to be immoral. Still, we must be fair: there are four centurions mentioned
in the New Testament, and eachof them has left behind him a most creditable
record. One of them Jesus commended for his remarkable faith (Matthew
8:10). One of them bore witness to the divinity of the Lord Jesus on the Cross
(Mark 15:39). One of them was of much help and comfort to the Apostle Paul
at what was very nearly the lowestpoint in his fortunes (Acts 27:3). And this
is the fourth one, and he certainly shows well. But waris a hard trade; piety in
military life is pitifully like an alpine flower pushing up through the snow, and
trying to blossomon a rock beside a glacier. And so it is the more beautiful
when it succeeds in its pure purpose.
3. Cornelius was a government officer. That army of possessionwas in a sense
political. It is natural always for the spirit of authority to generate arrogance;
and true piety invariably demands humility and charity. As a matter of fact it
is known now that Palestine in those days was a hot bed of corruption; the
Roman officers oppressedand fleecedthe conquered inhabitants
unmercifully. All this was againstCornelius: he was once a heathen, military,
politician. But it is edifying to learn that even he could be "saved" (vers. 34,
35).

III. GOD'S WORD PRESCRIBESTHE CONDITIONSOF EVERY MAN'S
BEING "SAVED."
1. The two conditions which Simon Peterlays down plainly are faith (Acts
10:43)and repentance (Acts 11:18). There is a voluminousness in his
argument that renders this quite clear.
2. It is of inestimable advantage for any teacherof the gospelthat he should
surrender all other dependences, and rely only on the pure gospelfor the
conversionof souls. It is manifestly of the highestmoment that Simon Peter
should have been intelligently informed, and now humbly possessed, ofthe
doctrines of grace. We do not see how he could have made his speechand
fulfilled his duty that day, if he had not felt preciselywhat the prophet Isaiah
once said (Isaiah50:4).
IV. GOD'S WORD SETTLES THE CONCLUSION THAT EVEN A GOOD
MAN, IF WITHOUT CHRIST, CANNOT BE "SAVED."
1. One may be arousedin conscience, andyet remain unsaved. Suppose
Cornelius had been mortified, and wounded, and grownpetulant, and so
refused to obey the angel's command!
2. One may be diligent in religious routine, and yet remain unsaved. How
exemplary this man appears to us now!
3. One may be virtuous in his life, and remain unsaved. Cornelius was "just"
and "devout";but he was yet "lacking."

4. One may be counted excellent, and yet remain unsaved.
5. One may even be instrumental in saving others, and yet remain unsaved.
Cornelius needed the whole gospelstill.
(C. S. Robinson, D. D.)
Broadening Foundations
P.C. Barker
Acts 10:1-48
The promises of God to "Abraham and his seedfor ever" are not going to be
diminished now, but something of the extent of them is to be made more plain.
Nothing shall be taken from the Jew which he is willing to have and to keep;
but much is going to be given, with a manifestationunknown before, to the
Gentile. With some form of vision, of dream, of angel-appearance,the
covenantof long ages ago was made with the patriarch, and it seems that now,
some nineteen centuries later, similar augustrealities shall be graciouslyput
into movement, to inaugurate the abundant entrance of the whole Gentile
world to the blessings of revealedreligion. Multifarious as the detail of this
chapter is, it is knit togetherby strongestbonds. It is one in spirit and in
subject, and its impressionis one. It is the moving drama-like representation
of a very real and very significanttransition in universal history. We are in

the presence ofa landmark that shall be seenfar and wide and to the end of
time. And we may observe -
I. IN WHOM THIS GREAT TRANSITION IS ILLUSTRATED. Confessedly
indications of it had not been wanting, while Jesus lived on earth, in the
eulogy he pronounced upon the faith of such as the centurion whose servant
was ill, and the Syro-phoenicianwoman. And within the actualministry of
Peteras an apostle, the Ethiopian eunuch, his conversionand baptism, had
given similar indications. But more than indications are now arrived. The
time is ripe for manifestation. And the illustration, nay, the full and. distinct
announcing, of the universal privileges and universal blessings of the gospelof
Christ are made in the personalhistory of Cornelius.
1. He is a Roman. No larger, better type of the world could be chosen.
2. He is a Roman of the professionof arms. No professioncould be chosen
fitter to yield in fullest surrender to the message ofthe Prince of peace.
3. He is a man of large and liberal heart, of large and open eye. One detail
after another of this history betrays it.
4. He is already of a religious and devout disposition. He is held in her our for
his practicalgoodnessamong the people. His characteras a religious man is
regardedby them as a consistentcharacter. Butpast these, he has been a
genuine seekerafterGod in prayer. Though a Gentile, he had a soul like that
of the true Israelite. His gaze was to the East; he would not bow down to the
West. Some of the gospel's grandesttriumphs are, and are setforth in
Scripture as, over the worstlives. But signally the grandestrevelations of
truth and of things to come have been vouchsafedto the pure and the

watchful, those devout in heart and devoted in life - ay, from Enochto the
shepherds of Bethlehem, and on by the Ethiopian and Cornelius to John of
Patmos.
II. IN WHAT MANNER THIS GREAT TRANSITION IS FORMULATED.
The one great effectis that we are impressedwith the Divine initiative and the
Divine conduct in even the details of what took place. The Divine purpose
shall be carried out with Divine attention.
1. A vision, and an angelin the vision, appear to Cornelius. Instruction lies, no
doubt, both in what is saidto Cornelius in this vision, and what is left even to
him to fill up.
(1) He is graciouslyand approvingly advised that his "prayers," though he
was not of the favored nation, and his "alms" have been noticed of Heaven,
and have been accepted. Theyhave availed - even as though they had been
"incense" andthe "evening sacrifice."
(2) He is told to send to a certain place for "Peter," whosename, possibly
enough, he had heard by this time; whom, however, it is evident he did not
personally know, both from the mode in which the angeldescribedhim, and
from what we read of the way in which Cornelius receivedhim (vers. 5, 6, 25).
(3) He is left to gatherthat Heaven's ownclock has signified that the time is
ripe for some event on earth worthy of its marking, and, with exemplary
promptitude, he does to the letter what he is commanded - and waits the issue.
Let alone what was left to Cornelius to surmise, it is left to us also to imagine
how this interval was passedby him - how devoutly he mused, how surely he
expectedwhat was divinely worth the having from the manner in which

communication had been made to him, how he talked about it with any like-
minded, and invited such together, that with himself they might share the
privilege and responsibility of receiving the illustrious visitor, and hearing his
mission.
2. A trance, and a vision in the trance, a voice distinctly repeated, and the
direction of the Spirit (ver. 19), are given to Peter. These were to actas
(1) strong impulse to him;
(2) deeper instruction in the understanding of the one universal God and
Savior, and one large family of mankind "ofone blood," though spread
among many a nation of the earth;
(3) literal guidance in the path of duty, and especiallywhenthe close ofthe
trance and vision was timed to the hour of the arrival of the embassyfrom
Cornelius. A wondering and awedand asking mind in Peteris in some
measure satisfiedas well as relieved by the errand and practicalwork to
which he is immediately challengedby the three messengers. We may note
that all this is mere myth and idle tale on the page of Scripture, or that it
strongly begs our study of providence and a very grateful faith in such
providence. Thoughthe age of vision and trance be passed, the age of
providence and of the Spirit has not passedand never will pass.
3. A designedand manifestly adapted meeting of instructor and instructed
carries on what may be designatedwithout irreverence the divinely planned
program of the occasion. Companions and witnesses go with Peter, who has
already entertained for one night in the same "lodging" with himself the
strange messengers ofCornelius, and arrived at the abode of Cornelius the

next day but one after the "trance." Peterfinds a little congregationof
Gentiles to see him and receive, not so much him, as God's Word by him. All
these things must be viewed as the arrangements and preparation for that
which was to follow, and to prove itself the great objectin the Divine purpose.
Forces long estrangedare led toward one another in happiest and most
impressive omens, and very soonthey find themselves one in one "Lord of
all." Often have there been largercongregationsto hear Peterand brother
apostles and the true successorsofthese to the present; rarely have there been
more expectant or more rightly and devoutly prepared.
4. God's own greatsermon to the world is now spokenby lips prepared to
speak to hearts prepared to receive. The text is that God accepts everyman
who is ready "to walk humbly with him, to do justice and to love mercy"
(Micah 6:8). And the realsermon consists ofthis, that Jesus Christis the only
way hereto. His Name, his anointing, his unweariedgoodness, his oneness with
God, his crucifying, his rising from the grave, his charge to the apostles in that
mystic forty days that they now should preachhim "to all the world," as, in
fine, Judge of living and dead, - these are the touching, thrilling, inspiring
heads of Peter's discourse, a summary of the way of life. And the practical
exhortation in the conclusionamounts to this, that to Jesus all men are to have
recourse - he, the one object of faith for the forgiveness ofsins: "Every one
that believeth on him shall through his Name receive remissionof sins." With
these words the errand of Peterwas very nearly finished. The visions and the
trance, the intimations of the Spirit, and the journeyings to and fro of
messengers, the expectant Cornelius and friends, have all found their meaning
face to face with one another. Men might little think today what lay in that
brief address of Peter, or that matter of such precious import could lie in so
simple a rehearsal. Yetit was so. Those few words of Peterwere even
burdened with the material of hope, comfort, joy. They were like the charter
of liberty, of right, of wealth, to a household and a nation. They were really
such a charter to the world.

III. THE SANCTION BY WHICH THIS GREAT TRANSITION IS
CONFIRMEDAND CROWNED.This consistedin the descentof the Holy
Ghost, with his wondrous powers. It was anotherscene of Pentecost;nay, it
was the other scene ofPentecost, its counterpart. Pentecostin its divinest
significance, letus say, in the Divine eye itself, awaitedthis perfecting. The
world, it is true, does not yet lie at the feet of Jesus, but "this day is salvation"
proclaimed to the world, and "the Son of man" is announced as "come to seek
and to save that which was lost," of whatsoevernation, tribe, tongue. Again,
"there was greatjoy in that city" and in that house. Notice:
1. The stress that is laid on "those of the circumcision" being witnesses ofthe
effects of the descentof the Holy Spirit "upon the Gentiles."
2. The respectshown to the administration of the initiatory rite of baptism.
3. The little stress that is laid upon the matter of who should be the
administerers of that rite. It is only said that Peteruttered forth the deciding
word that this congregationofGentiles, upon whom the gift of the Holy Ghost
had fallen, and who were showing manifestly forth his "gifts," "shouldbe
baptized in the Name of the Lord." We are reminded of the words of Paul, "I
thank God I baptized none of you, save," etc. (1 Corinthians 1:14). The
apparent abstinence on the part of Peternow, and the language of Paul
subsequently, whateverelse may possibly underlie them both, may certainly
be justly understood to "magnify the office" and the work of preaching. In
how little honor do we sometimes hold that which was now honored so highly
alike by the anxious longing and attention of Cornelius and his friends; by the
conduct of Peter; and by the Divine preparation of vision, trance, the Spirit,
and some coincident providences!The "words" ofJesus are "spirit and are
life." Nearthe fount itself they were sometimes honored as such. They spread
light and life. They have lost nothing of their own force as time has gone on,
nor ever will to time's end, though men may neglector reject. - B.

Cornelius
W. Hay Aitken, M. A.
Acts 10:1-48
I. HE WAS A DEVOUT MAN. This takes him out of the ranks of those whose
religion is not a religionof devotion. The religion of too many is a religion of
fashion. They are expectedto go to church, to pray and sing and hear while
there, but they are glad when it is over, and that it will not have to be repeated
for a week. As a devout man Cornelius was —
1. Thoroughly in earnest. Earnestnessalone will never take a man to heaven,
but no one ever gotthere who was not in earnest.
2. Impressedwith the majesty of God. He had realisedsomething of the
glorious characterof Him with whom he had to do. Are you overshadowedby
the augustpresence of the MostHigh? If not, you are not in the same category
as Cornelius.
II. HE FEARED GOD WITH ALL HIS HOUSE. He took an interest in the
well-being of his subordinates. He did not regard himself as a mere ruler. Too
many officers treat their men as mere automata, made to stand before them in
a line and go through their evolutions like machines. Is it a matter of

solicitude with us that our servants should feel the power of God's grace? How
many ladies speak to their maids about their souls?
III. HE GAVE MUCH ALMS TO THE PEOPLE. He was a man of large-
hearted liberality. How many professing Christians would be startled if they
askedthe question faithfully, "What proportion of my income do I give to
God?" Rememberthe generosityof the Pharisees, andour Lord's declaration,
"Exceptyour righteousness shallexceed," etc.
IV. HE PRAYED TO GOD ALWAYS. How many are content with a few
hurried moments of prayer, and think that a trouble.
1. He prayed for greaterlight. Many are perfectly satisfiedwith their
attainments, or even with their non-attainments, and prefer darkness or
twilight to light.
2. He prayed like a man who expected to receive the answer. Would anything
surprise some of you more than if God were to answeryour prayer?
3. When his prayer was partially answered, he took pains to secure the full
blessing.
V. WE HAVE SAID A GOOD DEAL IN CORNELIUS'FAVOUR: Now what
do you think of him? Some may say, That is an excellence Icannot hope to
attain. Stop! Cornelius, with all his excellence, was AN UNSAVED MAN. Let
me not be misunderstood. He had been faithful to the light he had, and if he
had been calledawayhe would have been judged according to that, and not
by a standard that he was unacquainted with. Peterlays down this principle

clearly in vers. 34, 35. But Cornelius was so far unsaved that if when the
gospel reachedhim he had rejectedit, he could not have escaped
condemnation (see Acts 11:14). You cannot save a man who is savedalready.
If so gooda man could yet be a lostsoul, what must be the case with many
here?
(W. Hay Aitken, M. A.)
Cornelius
Preacher's Monthly
Acts 10:1-48
I. THE WORKINGS OF REDEMPTIVE PROVIDENCE ARE MANIFOLD
AND COMPLEX. Paul is converted, and is being trained for his future work.
Peterreceives a vision intended to break down exclusiveness. Cornelius
receives Divine instructions to send for the apostle. Eachis done separately
and miles apart. Yet Divine power and wisdom unite them, and bring out of
them the subjectionof the Roman empire to Christ and the creationof
modern Europe. How much depended on these three men, strangers to each
other!
II. DIVINE GRACE OPERATES BEYONDTHE PALE OF THE VISIBLE
CHURCH. Cornelius a goodman according to his light. Reverentand
charitable, two indubitable marks of religion. Not a proselyte, but not counted

common or unclean. Entered the kingdom of Christ without passing through
the Jewishgate. Manylike Cornelius at Rome and in Greece, andnow in
India, China, etc.
III. THE LIMITS AND INSUFFICIENCYOF NATURAL RELIGION. The
prayer and alms of Cornelius went up as a memorial to God; but these were
not enough, or he would not have been bidden to send for Peter. But
faithfulness to the light of nature led up to the Christian revelation.
1. A caution againstlatitudinarian indifference. There is no foundation for a
belief in the sufficiency of natural light.
2. The breaking down of natural impediments to the progress of the gospel.
"In every nation."
3. Here is the ground of hope for humanity.
4. Here is the essentialcharacterofthe provisions of the gospel. "There is
none other name," etc.
(Preacher's Monthly.
Cornelius of Caesarea
G. M. Grant, B. D.

Acts 10:1-48
1. In religious biography "army Christians" have a recognisedplace and
honour for simplicity and thoroughness. To the soldierthe very conditions of
his life render compromise an impossibility. In discipline, in the habit of
obedience, in the self-restraintand self-effacementrequired of the true man in
arms, are also to be found true elements in the educationof the man of God.
In Bible history, many of those whom we most admire were warriors — the
simple Joshua, the lordly Gideon, the "SweetSinger" David, the pious Josiah;
and in what book is more praise given to worth than is given to faithful Ittai,
grateful Naaman, "My sergeantCyrus," the courteous Julius, and the
nameless but immortal centurion of Capernaum?
2. When introduced to us, Cornelius is an officer of the Roman garrison
stationedat Caesarea, thenthe civil capitalof Judaea. His name at once
attracts attention. What the name of Howard, or Russell, or Talbotis to
English, or Douglas, orGordon, or Stewartto Scottishhistory, that was the
gens Cornelia to the City of the SevenHills. A cadetof a noble house we may
therefore conceive him to have been. The benign influence of noblesse oblige
would be upon him and help to preserve a stainless name from stain. The
regiment to which he was attachedseems to have been one of specialhonour,
and the position of an officerin it would be correspondinglyeminent. Later on
we encounter an officer of an "Augustan" cohortat Caesarea, Julius, the
courteous custodierof St. Paul. It is quite possible that Cornelius and Julius
may have been officers of the same regiment, which would readily accountfor
the kindly feeling which the latter manifested towards his prisoner.

3. As regards the piety of Cornelius the narrative speaks enthusiastically(ver.
2). This eulogyseems to describe a "proselyte of the gate." The more exclusive
Jews made the "gate" to be as high and forbidding as possible, but the
Hellenists gloried in the tribute paid by every inquirer to the spiritual
supremacy of the prophets, and encouragedthem to study the Scriptures and
to attend the synagogues.So it came that there was, more or less loosely,
connectedwith the synagoguesin almost every greatcentre, a floating body of
students of all shades of opinion, from those who were merely attractedby the
simple and central principle of the unity of the Godhead, on to those who were
on the threshold of circumcision. Among these it is strange if we cannot find
room for one to whom the terms applied to proselytes are given, "devout,"
and "one that fearedGod"; who gave alms to Jews;observedthe Jewish
hours of prayer, and was manifestly familiar with the JewishScriptures.
4. The narrative at once lets us see that this man is thoroughly in earnest. He
is one of those "violent" ones who take the kingdom of heaven "by force." We
find him spending a whole day (ver. 30)in fasting and prayer. At the ninth
hour (3 p.m.), the hour of evening prayer, the answercomes. He had heard
about Jesus (ver. 37, "Ye know");his mind, enlightened by Jewishprophecy,
and unobscured by Jewishprejudice, saw neither "stumbling block" nor
"foolishness"in a suffering Saviour. The angelic visitor does not constitute
himself the expounder of Divine truth; he only tells where such an expounder
may be found. The miracle ceases,as it always does, at the earliestpossible
point.
5. There is a fitness in the Romanfrom Caesareaseeking the Jew at Joppa.
For Caesareawas new-built and heathen; Joppa from time immemorial had
been the port of Jerusalem, a town Jewishin all its history and relations, and
associatedwith many of the most stirring events of Jewishhistory. It is still
further fitting that the city of Jehovahshould linger on, like the Jewishpeople,
dejectedbut not destroyed, whilst that of Caesarhas ceasedto be.

6. But meanwhile a preparatory work had to be accomplishedin the mind of
the prejudiced fisherman of Galilee. It is impossible for one who has not
encounteredit to gauge the mastering tyranny of religious caste. Our class
distinctions exist in spite of religion, under its mollifying influence, and, when
they pass beyond certainbounds, under its ban. But in caste religionadds its
sanctionto the distinctions, and stereotypes and stamps them as Divinely
appointed, permanent and necessary. Caste hadcrept into the JewishChurch.
The Jews, insteadofregarding themselves as Heaven's instruments for the
sake ofothers, had come to plume themselves on being Heaven's favourites for
their own sake. The atmosphere of such a caste pride is like a spiritual sirocco,
drying up the moisture of charity, and parching into an unbrotherly
Pharisaism. In such an atmosphere St. Peterhad been born and bred. Then he
and the other disciples are called of Jesus Christ. For three or four years they
are within the sweepofHis liberalising love. Then comes Calvary, the
Resurrection, and thereafterPentecost. Onthat day Peterexpounded the
prophecy: "I will pour out My Spirit upon all flesh." Surely the truth has now
entered into him, and will never more leave room for caste. Butno I It is in
him still, living and strong, and He who "knows whatis in man" has a feeling
for His servant's infirmity, and provides that specialsymbolic teaching which
he needs before he may dare to enter upon the work whereunto he is now
called.
7. Thus prepared the apostle goes withthe messengersofthe centurion. And
now the two are face to face. It is a strange meeting — the servant of Christ
and the soldier of Caesar. ThatCornelius did not resent or recoilfrom such a
teacherproves at once how truly religionhad done its royal work within him.
Two men more opposedas to race, birth, breeding, and habits, canscarcelybe
conceived;and it could not but be that there was much in the peasant
calculatedto rasp the Patrician, yet the soldier of Caesardeems it no
dishonour to bow the knee before the legate of Jehovah.

8. We need not trace the interview through its details. The significant fact —
one of overwhelming importance in the development of the idea of the Church
— is that Cornelius and his household are receivedas Christians, not through
the preliminary "gate" ofcircumcision, but directly through that of baptism.
What the significance ofthat fact was it now concerns us to see. The infant
Church was surrounded by dangers on all sides and far ahead. It had to face
those which arose from the hostility of the world's governments and from the
contactof Oriental theosophies. Butits nearest, and deadliestdanger arose
from the Church from which itself sprung. Springing forth from the bosomof
Judaism, the Christians were, at the outset, regardedas a Jewishsect,
amenable to Jewishecclesiasticallaw and discipline. They worshipped in the
synagoguesand in the temple. In this aspectthe danger was that the hierarchy
might crush them. This was a danger that could be measured. But the
Church's friends were more to be fearedthan her foes. Those without might
cruelly seek to destroy, but those within conscientiouslysoughtto corrupt.
Every Jew was brought up to believe that the Law was eternalin its minutest
details, ceremonialand judicial. Other than Jews might enter the kingdom of
God, but only by the entrance of circumcision. The majority of the Jewish
Christians carefully dovetailed their conceptions ofthe Messiahinto
conformity with this fundamental requirement. The popular thought placed
the law first; and the Messiahwas to be gloried in as the magnifier of its scope
and the extender of its authority. If we rightly understand this prejudice, so
deeply bedded in the Jewishmind as to be with difficulty draggedout of the
hearts of even apostles, we shallbe in a position to understand the danger to
the Church from the influx of Jewishconverts. Theycame into the Church
devoutly believing Jesus to be the Messiah;but they continued to believe that,
first of all, He was a JewishMessiah, andall the citizens of His kingdom must
first become Jews. This was the position assumedby an active and aggressive
party "they of the circumcision," i.e., "Judaizing Christians." The position
takenup by the Church and by all the apostles, but most strongly by St. Paul,
was antagonistic to this. The law was but a pedagogue to lead up to Christ; in
all its ceremonialit was localand temporary, designedfor a specialpurpose of
preparation, which purpose was accomplishedwhen the Saviour came; it was
therefore no longerrequired. Here was the momentous issue, whether
Christianity will shrink into a mere Jewishsect, or swellinto the Catholic

Church. When we consider the characterof the danger, we cease to be
surprised that Paul became a "chosenvessel"to bear the gospelto the
Gentiles, free from all the demands of a ceremonialJudaism. Neitherthe
training nor the temperament of St. Peterfitted him for the task;the cause
was therefore takenout of his hands. In those of St. Paul it was safe. Butlet us
not forgetthat the older and less qualified man was the instrument selectedof
God for the introduction of the first heathen into the Church. As was to be
expectedfrom the presence ofsuch a party as I have described, his action was
promptly challengedat Jerusalem. The defence was a simple narrative of
facts. "Whatwas I that I should withstand God?" The reply was satisfactory
to the Church, and ought to have been final to all. But caste dies hard.
9. And so we have the noble Roman recognisedas a member of the Visible
Church. The baptism did not make him a Christian; it proclaimed a fact that
already existed. God owned him first; man afterwards.
(G. M. Grant, B. D.)
Cornelius the Truth Seeker
C. H. Payne, D. D.
Acts 10:1-48
I. THE SCRIPTURALPORTRAITURE OF HIS CHARACTER.

1. He was devout; he reverencedthe Supreme Being. This he might do as a
sincere pagan;and in this the pious heathen of all lands may put to the blush
the irreligious man in Christian lands.
2. He was God-fearing. His characterwas not built upon any mere
materialistic philosophy that makes all virtue spring from self-interest.
3. His influence was felt throughout his household. A man's religion that does
not affecthis family is a very weak, sentimentalthing, not worth the having.
The religion of Cornelius made his very soldiers devout.
4. In him there was a happy blending of subjective piety and of objective
goodness.
(1) He "prayed" — not merely the instinctive prayer of nature, nor the
sentimental prayer of the naturalist. His was the intelligent cry of a personal
soul to a personalGod. And that not in some moment of distress, as does the
terrified atheist whose fearovermasters his creed;but "always" — habitually.
Herein does Cornelius rebuke the prayerless man.
(2) He "gave much alms" — not to his own kindred and friends alone, the
limit of many a man's benevolence, but to the despisedJews. There are many
whose religionis all breath and no bread. The prayer of faith and the gift of
love, like the two wings of a bird, bear the heart's burden up to the bosomof
the Infinite, and come back again like a white dove of peace, witha new
blessing and a Divine strength. The alms of Cornelius had no merit in
themselves;but, as an index of the heart's longing and aim, they were
acceptable to God.

5. He was sincere — a word signifying without waxand originally applied to
pure honey. Applied to man it indicates the pure honey of honestdesire and
purpose without the wax of self-deception, prejudice, or pride. God loves a
true, sincere man, though his head be enveloped in clouds of error and of
doubt.
6. He was an honest seekeraftertruth. Paganismhad not satisfiedhim; he
wandered through the halls of philosophers, but the vision of truth came not
to his wearyeyes. With yearning of heart he had fled to Judaism, and in its
clearervision of God he had rejoiced;but even there he had not rested, for he
felt that the revelation was not full. So he waited and longed for the completed
vision as travellers on the mountains watchand wait for the rising of the sun.
7. He was susceptible and receptive. There is many a man, dissatisfiedwith
old formulas and dogmas, calling himself truth seekerand progressionist, who
yet has in his heart no open door for truth. There are many, like Pilate, whose
intellects cry, "What is truth?" but whose souls have no eye to perceive it, and
no welcome for it. Cornelius cried for it, hailed it, and was therefore led on by
the angelinto the fair kingdom of truth, down to its deepestmysteries, up to
its gleaming heights.
II. GOD'S DEALINGS WITH HIM.
1. Cornelius was praying when he saw an angel, who said, "Cornelius, thy
prayers and thine alms," etc. This was God's response to the prayer of that
devout, sincere thinker, and everywhere God seeks the soul that seeksHim.

2. But the angeldoes not preachthe gospelto Cornelius. No angel ever
preachedChrist since that first announcement of His advent. Man preaches to
his brother man — the sinner saved, to the sinner lost. To Petershall be given
the distinguished honour of gathering in this first Gentile fruit to the
Christian Church. But even he is not prepared for so greata mission, and it
required a miracle to induce him to open the door for Gentiles to come in.
Prejudice is an evil spirit not easily castout of the human mind. Hardly yet is
the entire Church free from its pernicious influence. Are there not high walls
surrounding sections ofthe Church today, outside of which there is believed to
be no salvation? Eachin his own way the radical, the sceptic, the free-
religionist, and the agnostic is alike the bigoted slave of prejudice. Let us heed
this Divine rebuke of all unscriptural distinctions in Christ's kingdom. What
is their basis? Wealth, socialposition, colour, and nameless otherfoolish
dividing lines.
3. While Peterhesitated, the messengers from Cornelius arrived, and Peter
returned with them, yielded to the heavenly teaching, declaring, "Ofa truth,"
etc. And preachedJesus;the Holy Ghost fell on all them that heard, who were
immediately receivedinto the Church.
III. THE GREAT LESSON concerning the sufficiency of moral excellence for
the individual character, or of natural religionfor the race. Let us be candid.
1. God does seta value upon moral excellence.Goodworks springing from
right motives are goodin His sight, and nothing is gained, but much is lost,
when Christian teachers speaktoo disparaginglyof moral virtues. Whether
there be or be not a hereafter, it is far better to be moral than immoral.
2. True moral excellence is an important and hopeful foundation upon which
to build. It is not a matter of surprise that men are alienatedif they find

themselves classedwith criminals without a word of qualification. Let us,
then, put a right estimate on moral characterand goodworks. The misguided
religionist says, "Goodfornothing"; the moralist says, "Goodfor
everything"; God says, "Goodaccording to the spirit that prompts them."
3. It is important that this whole matter should be better understood. The
imputation of teaching a religion that does not fully recognise the value of
morality is a libel upon Christianity. The Christian religion alone contains an
absolutely perfectsystem of morals, inseparably connectedwith its facts and
doctrines. And whereverChristianity has been faithfully presented the highest
type of characterhas been its unfailing fruit. And yet it is quite possible that
the moral element is sometimes less emphasisedthan the spiritual. But the
religion of Christ is not chargeable with such confusion of ideas, or failure in
application of Christian ethics. It is not only a gospelof grace, but a gospelof
character. It does recognise allthat is goodin man; but in seeking his highest
development it bids him beware of trusting his owndeceitful heart, and of
seeking to build his characteron the sandy foundation of self-righteousness.
4. But there is nothing in this narrative to prove that simple morality is all
that a man needs to fit him for heaven, and that the religion of nature is all-
sufficient.
(1) Cornelius was no mere moralist; he placedno dependence on goodworks.
He received the gospelunder the influence of the first gospelsermon that he
ever heard.
(2) The history teaches us that even this man's characterwas not in its natural
state sufficient, and could only find completeness inChrist. Were his condition
and characterall that could be desired, why did not Godleave him as he was?
This, then, is the prime thought that underlies this entire subject. There is no

completeness ofcharacter, ofhappiness, or of life, apart from Christ. Grant
that you are thoroughly moral, is it not better to be Christly too? What if in
winter you say, "The air is crisp and bracing, the hearth fire is cheerful; I
want no better climate than this"? Will you shut yourself in when spring
comes?
(C. H. Payne, D. D.)
Cornelius, an Example of Piety
J. T. Woodhouse.
Acts 10:1-48
Here is one man who is a truth seeker,and there is another who is a truth
teacher. One has what the other needs;but they are unknown to eachother,
and separatedby a greatchasm. How can they be brought together? God
commissions an angelto appear to Cornelius, and to tell him to send Peter.
God appears to Peter, and shows him that "nothing that He has made is
common or unclean." The scholarand the teacherare soonface to face;and
then, "while Peterspake, the Holy Ghostfell on those who heard the word."
This incident shows that every step in the work of conversionis known and
arrangedby God. The text affords a beautiful illustration of —
I. PERSONALPIETY. "Cornelius was a devout man, and one that feared
God." A devout man now is one that is devoted to the service and worship of

God. This word seems originally, however, to have had the meaning of
thoughtful, serious, and reverently inclined. Cornelius had not found "the
pearl of great price," the "one thing needful," but he was an earnestseeker,
prayerful, and, according to his light, sincerely pious. The Word of God —
1. Points out the necessityof personalpiety. It affirms first that "we have all
sinned, and come short of the glory of God";and then, "that without holiness,
no man can see the Lord." Jesus said, "Exceptye be converted," etc.
2. Explains the nature of personalpiety — a change of heart that leads to a
change of life. Godliness is Godlikeness — in thought, and spirit, and life: "If
any man be in Christ he is a new creature," etc. It is possible to observe the
outward forms of religion without experiencing its saving power, and to have
a name to live, but to be dead. Knowledge, liberality, morality, prayer, cannot
save us. "Excepta man be born again, he cannotsee the kingdom of God."
II. DOMESTIC PIETY. "Withall his house." We are not told how many
members it contained, nor whether they were old or young; but we are told
that they fearedGod. Cornelius not only renounced idolatry himself, but he
taught his children to renounce it. If we want our children to give themselves
to Christ, we must lead the way. Example is better than precept. Domestic
piety adds very much —
1. To the generalcomfortof the family circle. In the most orderly households
there may be much to disturb the peace and try the temper, but where the
home atmosphere is pervaded by a devout spirit, there will be a kindliness of
speechand a tenderness of spirit that will lighten the burdens of life.

2. To the spiritual welfare of the family circle. The "curse ofthe Lord is in the
house of the wicked";but "the Lord blesseththe habitation of the just." The
poor man may not enjoy the dainties that are found on the rich man's table,
or the pictures that adorn his walls;but "the blessing of the Lord it maketh
rich, and addeth no sorrow thereto." Are we not more anxious about the
mental culture and the socialstatus of our children than about their spiritual
growth? Do not our prayers pull one way and our lives another?
III. PRACTICAL PIETY. "Who gave much alms to the people, and prayed to
God alway." It is not every servant that has a goodword for his master. If
there be any defect in a man's character, no one can detectit soonerthan his
servant. But Cornelius's servant says, "His masteris a just man, and one that
feareth God, and of goodreport among all the nations of the Jews."
1. True piety manifests itself —
(1) In generous deeds. This was not a speaking, but a shining religion. He
sounded no trumpet, but his light streamed forth, like the light from a
lighthouse, far over the troubled sea of life. True piety must report itself.
Benevolence is one of the natural fruits of piety. "Pure religion and undefiled
before God," etc.
(2) In a prayerful spirit. This combination is very beautiful. Work and
worship; professionand practice;grace and generosity.
(J. T. Woodhouse.)

Cornelius: a Modelfor Volunteers
G. Venables, M. A.
Acts 10:1-48
1. How often Roman officers are honourably mentioned in Scripture. "I am
not worthy that Thou shouldest come under my roof," etc., was the humble
language ofone of them. "Truly this man was the Son of God!" cried another,
as he witnessedthe Crucifixion. How humane and prudent the chief captain
who savedSt. Paul from scourging and treachery; or the centurion who saved
all the prisoners from execution at Melita, in order to secure the life of St.
Paul! It says much for the discipline of the Roman army that men of such
humanity and intelligence were promoted to places of authority, and partly
accounts for the marvellous successes ofthat wonderful nation; while, again, it
testifies to the powerof Christianity, that men so much opposedto it should be
induced to admire those in whom it was seenmost conspicuously. Look now,
however, at this centurion mentioned in the text. You, who have volunteered
to buckle on the swordin defence of your country, may well contemplate the
picture of this goodsoldierof Caesarand of Christ.
2. Note his bravery. Some say that Christianity and bravery cannot co-exist,
Nonsense!The Christian is the only brave man in existence. Ungodly men are
the cowards!Why is it that so many never enter the house of God, or make a
professionof religion? Becausethey are ashamedto be taunted with the title
of saint or Christian. Notso, Cornelius. He was valiant as a soldierserving
beneath the Romaneagles. He was brave, too, as he showedhis anxiety to
enlist under the banner of the Cross!

3. He was also religiouslybrave, for he is described as "a devout man, and one
that fearedGod." He was at this period in a most interesting state of mind. He
had come over from Rome a worshipper of false gods. While in Judaea, he
appears to have become convinced that heathenism was wrong; and, in
searching aftertruth, he was probably influenced by the proceedings of the
devout among the Jews in Caesarea.He also became "devout." How he
reproves the carelesstalkers inChristian England, whose lips are often glib
for the oath, and ready for the immoral jest!
4. The acorn contains the oak, and the hero may be often discoveredin the
recruit. It is beautiful to notice in the centurion the early germ which needed
only the fuller light of the gospelto bring it into maturity. This "devout man"
already "fearedGod." It would require more moral courage thanmany who
have been enlisted under Christ's banner possess, to enable them to say, "I
fear God." It is a noble testimony when a man can "put down" the scene of
godless hilarity and the foolishjesting of the scofferby any such noble
confession.
5. And now observe a yet more eloquent proof of the reality of the work which
was proceeding in that man's soul! Cornelius, if he had been a hypocrite,
might have disguised the fact from his soldiers and from his neighbours; but
he would hardly succeedwith his household. What a testimony it is to this
noble centurion, that he stoodnot alone in his family, while he avowedhis
creedin Jehovah as the Lord Godof heavenand earth! "He feared God with
all his house." It may be one greatcause why we have so few specimens of
thorough family religion that the consistencywhichadorned this centurion is
not found in modern professors.
6. And there is yet another testimony to his sincerity. It is usual for officers to
selecttheir attendants and servants from amongstthe soldiers of their
regiment. Cornelius did so, and when he was bidden to send for Peter, to

whom could he look for ambassadoron so important an enterprise? Does it
not tell a tale that he found no sort of difficulty? He could look at home and
find persons whose characterfitted them to go, ay, and in the ranks of his own
men as well (ver. 7).
7. Notice further how excellentlythis truth seeking man endeavoured to live
according to his profession. He "gave much. alms to the people." True religion
is an active, living energy, which influences you in everyone of your
proceedings. It enforces acts ofself-denial; and in this list of self-denying
deeds is the actof almsgiving.
8. "Thy prayers" too! I can remember when it was considereda soldier-like
act to swearlustily. Happily that day is over; but the day has not yet arrived
when a prayerful soldier, or indeed a prayerful civilian, is not exposed
occasionallyto scorn and derision for his piety. Conclusion:You who have
come forward so nobly, when your queen and country were imperilled, aim to
rival the Romanin bravery, and see that you are not outdone by him in the
heartiness of your piety, and in your confessionof Christ.
(G. Venables, M. A.)
Cornelius; Or, New Departures in Religion
J. Clifford, D. D.
Acts 10:1-48

Cornelius marks the beginning of a new epoch. Like the first flowerof spring
he is the sign and herald of the new forces atwork changing the face of the
whole earth. His history carries us to the final fighting ground of the "decisive
battle" betweenthe narrow and fettering forces of Judaism and the catholic
energies ofChristianity. He stands at the head of Gentile Christianity, and is
to Saul of Tarsus what John the Baptist was to Jesus Christ. Coming up out of
the darkness ofheathenism, he bursts upon the vision of the Church like a
flash of unexpected light. No prophet announces his advent; no visible teacher
prepares him for his work. He is outside the "churches," but in the kingdom.
The building of the City of God offers room for the lowliestworkeras well as
demands the man of transcendentgifts. It welcomes the inconspicuous
Ananias of Damascus not less than the famous pupil of Gamaliel, and
advances to its perfectionby the experience and toil of Cornelius, the Roman
soldier, as wellas by the practicalwisdom of James, the chief pastorof the
Christian flock in the holy city. Let eachman, therefore, heed the light he now
sees, do the duty that is next him, fill with unfaltering faithfulness his own
sphere in the Divine will, and it is enough. God orders our way. If we know
and do our own work all is well — its value, its near or far off results, we
cannot estimate. In some callings men easilyassess theirgains, and take their
true place in a graded scale ofworkers. We cannot. They know what they
earn. We never do. Gold is easilycounted; but where is the ledger accountof
new ideas disseminated, of spiritual renewals accomplished, ofhuman justice
and right established, of souls made true, and peaceful, and strong? Saul,
unlikeliest of all the Jews to human seeming, will take up and advance the
labours of the martyred Stephen; and Cornelius, unlikelier still, for he is not a
Jew, will make the crookedstraightand the rough places plain for the advent
and ministry of the Apostle of the Gentiles.
I. Approaching in this spirit of trust and hope and ardour, the study of
Cornelius, as he appears in Luke's history, revealing the methods and
movements of God in securing new departures in religion, we note first THAT
CORNELIUS GATHERS INTO HIMSELF IN COOPERATINGFULNESS

THE CHIEF PROVIDENTIALFORCES OF THE AGE, and so becomes the
fitting instrument for incarnating and manifesting the remedial energy and
wide range of the religion of the Saviour. The historian compels us to see that
Cornelius is a Roman. The whole atmosphere is Roman! How, then, could he
whose chiefbusiness it was to trace in his two Gospels the gradual growthof
Christian work from Nazarethto Rome, pass by this first Christian Romanof
them all, as he is led into the clearradiance of "the light of the world."
Cornelius was not a proselyte. He is still within the circle of alienated
heathendom, and yet by one step he passes into the schoolof Christ, and
enters into living relations with Him, without being detained for a moment or
a lessonin the training schoolof Moses.It is this which marks the crisis.
Herein is the revolution. The germ of the Christian religion is planted in this
uncircumcised, uninitiated Gentile, finds in his devout yearnings for God,
loyalty to Christ, generous love of the needy, and beautiful largeness ofsoul,
the appropriate conditions for rapid and sure development, and forthwith
gives incontrovertible signs that though the planting may be Peter's, yet the
increase belongs first to the germ itself, and has been secured, in the Divinely-
prepared soil, by the operationof the Spirit of God. Religious particularism is
in Him exposed, condemned, and castout for evermore. God's great
"universalities of love, provision, and ministry to souls" are manifest;
Christianity has a new starting point, and henceforth pursues a new line of
progress. As a river it had entered into human history in Nazareth and
Jerusalem, and had made its channels deep and wide; here in Caesarea, atthe
borders of the non-electworld, it starts along a new course, cuts for itself
wider and deeper channels, and makes everything to live whithersoeverit
comes. So the Judaism in which Christianity was born is left behind, and that
transference ofthe religion of Jesus to the Latin world, by which it was to
work as a regenerating leavenin the European races, is commenced. In
Cornelius the centurion, the glorious gospelofthe blessedGod makes its
auspicious start for the GreatWest. Now this, it must be remembered, is the
first proof of the realisationof the world purpose of God in the gift of
revelation. "The universe," as Renanhas said, "is incessantlyin the pain of
transformation," and goes towards its end with what he calls "a sure
instinct," but with what we believe to be a Divinely-redeeming impulse; that
end being the salvationof all men through a universal religion. The first

fathers of the Hebrew faith caught a glimpse of that world-embracing aim,
and the exile of Israelin Babylon lifted it on high, brought it into the life of the
people, so cleansing their conceptions ofGod and man, and preparing them
for their worldwide mission. Then the victories of Alexander the Great
brought in their train the diffusion of the Greek language, Greekthought, and
Greek culture, throughout the world. To these beneficent ministries were
added the discoveryof new routes to the East, the development of traffic, and
the commingling of the different races ofmen; all to be perfected and crowned
by the ascentto the summit of power of Roman Imperialism, and the shaping
of the nations into that one political federation which became the basis for
that universal civilisation which was the material condition for the reception
and disseminationof a really universal religion. But for us, living in the midst
of dreaded religious changes, the biography of Cornelius is not only an
argument, but also a messageofpeace and hope. It bids us trust in the living
God — the God who is a consuming fire, but whose fires only burn up the
waste materials of old religions to make room for the building of the new and
better edifice. The kingdom of truth and of redemption is His. He rules it, and
all new departures in religion are under His sway. He prepares for its
advances by processesout of sight, continues the successionofheroic souls,
who free us from the tyranny of dead dogmas;who gatherup the results of
His manifold working in all the departments of life, scientific and social,
political and religious, and who then, vitalising and unifying them all by the
Spirit of Christ Jesus, leadthe life of the world to higher and heavenlier
places. Lessing says:"The palace of Theologymay seemto be in danger
through the fire in its windows, but when we arrive and study the
phenomenon we find it is but the afterglow from the westwhich is shining on
the panes, really endangering nothing, but yet for a moment or two attracting
all." Let us not fear. The God of Cornelius is the Fatherof Jesus Christ, and
the Saviourof all men.
II. Advancing to a further point in the record, it appears that GOD
PERFECTS THE SPIRITUAL EDUCATION OF PETER BY CORNELIUS;
ill short, He finishes the work that was commencedon and in the chief apostle
by John the Baptist and Jesus Christ, by the agencyof a saint of paganism.

Peterwas a dull scholar, and required to be converteda goodmany times. It
was a hard task to surrender his Jewishexclusiveness. All his traditions and
preferences were againstthe sacrifice. He could not see the bearing, and did
not admit the far-reaching applications of the truths he proclaimed. Thus the
soldier comes to the aid of the seer. So the saint of heathendom goads into
bold and aggressive actionthe disciple of Jesus Christ. Christianity advances
through vision and service;through prophets on the heights of meditation and
warriors confronted with crowds of foes in the valleys of evil. Some men
require arousal. Theysee, but they stand still; they know, but they will not do.
They linger shivering on the brink, waiting for the leadershipof a more
venturesome spirit. We need one another. The men of intelligence require the
men of action; the press cannotdispense with the pulpit, nor the pulpit with
the press:even apostles may learn from the humblest inquirers. The
Reformation, prepared by Erasmus and the Humanists, waits for the moral
fervour and splendid courage ofMartin Luther. Peter, leaderand apostle
though he was, owes anunspeakable debt to the God-trained soldier of
Caesarea.
III. TRUTH, LIKE A TORCH, THE MORE IT IS SHOOK IT SHINES. The
new light in the house of Cornelius sends out its radiance to Jerusalem,
arresting the attention and arousing the oppositionof the fathers and
brethren of the new Christian society. Peterappearedbefore the Church and
told his simple tale. The appeal was victorious. Godwas understood and
glorified, and the verdict was given by the Church with heartiness and praise,
saying, "Then to the Gentiles also hath God granted repentance unto life." Is
not that the way God is working amongstus today? Is He not preparing a
glorious future for the Churches by the work and experience of individuals
here and there, in and out, of the Churches? Cornelius is a religious reformer.
God puts into his experience the truths of His Gospels in their widestrange,
and thereby they are built into, and operate as part of, the working energies of
the Christian system. The centurion himself, in the fulness of his spiritual gifts
and achievements, demonstrates thatGod is not a respecterofpersons and
races, but of aims and faiths, of yearnings and character. The unit of the
Christian theology is a Christian man; a man who has come to Jesus Christ as

he was, with all God has done in him and for him, with all he has acquired, in
intellect and character, athome and in contactwith men; and has come
through Jesus Christ to the possessionofthe ideas, motives, and powers of the
Holy Spirit; and is by that Spirit made a new man. I adopt the language of
Milton: "Now once againby all concurrence of signs, and by the general
instinct of holy and devout men, God is decreeing some new and greatperiod
in this Church, even to the reforming of the Reformationitself." Let us be
hopeful and patient. No knowledge canbe a menace to the truth of Christ
Jesus. It must glorify Him. The wise men will bring their gifts and lay them at
the feetof Christ. A new Cornelius — now outside the Churches not unlikely
— will God give to His children who, himself freighted with the rich results of
the intellectual, social, and spiritual activity of the century, will force us into
the presence ofGod, to hear what He Himself has commanded His Peters to
say to us; and He will fellow the preaching with such signs of salvationand
power, that the Churches will gratefully say: "Then hath Godgranted unto
the learnedand scientific, and to the socialoutcastalso repentance unto life."
IV. Finally, the portrait of Cornelius, togetherwith the glimpses we obtain of
Peter, reveals THE MEN IN WHOM GOD PREFERABLYWORKS FOR
THE TRUEST SPIRITUAL PROGRESS OF MEN.
1. Cornelius is a "devout man." He cultivates communion with God. Strong
impulses urge him towards the higher significance oflife, prepare his spirit
for visions of the unseen world, and open his soul for the largerfaith he avers,
and the sublime inspirations he receives.
2. With this intense spiritual yearning he blends a wise managementof his
house, as if himself consciouslyunder God's authority, and responsible for the
well-being of those under him, so theft some of his soldiers catchthe infection
of his devoutness, and his domestics share his solitude to hear God's
messenger.

3. In him also is seenthe Roman love of rectitude and fair dealing. He is a
"just man."
4. He has not taken advantage of his place to plunder, as too many others did.
But he gave much alms to the people. His socialsympathies were as strong as
his religious. You cannot hope to take any helpful part in hastening the arrival
of an era of purified and enlargedthought of God, of intenser love of God and
men, of spiritual quickening and socialregeneration, unless, conscious ofyour
weakness andsin, you make it your business, whilst believing in Him "who is
the propitiation for our sins," to walk in the light as He is in the light, and so
to have fellowship with men and experience that continuous "cleansing from
all sin" which is the pledge and guarantee of Divine adequacyfor faithful and
fruitful work.
(J. Clifford, D. D.)
The Characterof Cornelius
G. Spence, D. C. L.
Acts 10:1-48
Although it seemedgoodto Almighty God, under the old dispensation, to
separate for Himself a peculiar people, and to make Himself known to them in

a wonderful manner, He gave frequent intimations that this knowledge
should, in the fulness of time, be extended to the Gentiles also. In this incident,
in the conversionof Cornelius, we behold the rise of that mighty stream which
has poured its healing waters overso large a portion of the civilised world,
fulfilling in its course the prediction of the evangelicalprophet: "The people
that walkedin darkness have seena greatlight: they that dwell in the land of
the shadow of death, upon them hath the light shined" (Isaiah 9:2).
I. THE CHARACTER OF CORNELIUS. He is introduced in the text as a
Roman soldier, a centurion, an officerof considerable rank and distinction, in
the cohortor regiment calledthe Italian band, quartered at Caesarea. He had
been a heathen, but by the grace of God had been delivered from the vain and
idolatrous worship of the gods of his own country to serve the true and living
God. How, or in what way, this change had been effected, we know not with
any certainty. It is not improbable that, in consequence ofhis residence in
Judaea, the scriptures of the Old Testamenthad fallen in his way, and he had
been led to study them in an unprejudiced and teachable spirit, and had
become convincedthat the gods of the heathen were no gods, and that the God
of Israel He was the true and only God. He is introduced to us as "one that
fearedGod with all his house." And such must ever be the result of an honest
fear or reverence of God, drawn from the Word of God, and wrought by the
Spirit of God. It is the "beginning of wisdom": it works in the mind of the
individual to produce conviction. But conviction once produced, it stops not
with the individual; it moves him to exert his influence for the benefit of
others, and especiallyof those of his own household; and, if we are right in our
conjecture that it was from the Holy Scriptures that the centurion had become
acquainted with Israel's God, there can be little doubt that these same
Scriptures would be employed by him as the means of instructing those about
him. If you, like Cornelius, fear God, are you not afraid to neglectHis Word?
Let me urge it upon you to assemble your children and the members of your
house once at leaston every day, and read aloud some portion of that blessed
Book, and then conclude with a few words of supplication. But it is statedof
Cornelius, whose conduct suggests to us these remarks, that he "prayed to
God alway." It may be, that whilst I have been urging on you once at least

eachday to gatheryour families togetherfor a few minutes to read the Word
of Life, you have been finding out excuses in your manifold engagements, and
saying within yourselves, "It is impossible, it is utterly impossible: at such an
hour I have to be at such a place, and at such and such a time to do such and
such things: it is quite impossible." Listen to me, if it be really and truly
impossible, God may possibly acceptthe excuses you have been framing. But
here the question naturally arises, Had Cornelius, concerning whom it is
recordedthat "he prayed to God alway," no engagements?Had he, a Roman
soldier, appointed to command at leasta hundred men, and to communicate
continually with the authorities at Rome concerning the conduct of the
refractory Jews, atthis time subjects to the emperor his master, had he
nothing to do? Might he not easily have found excuses?But how, it may be
inquired, could he, if thus fully occupied, how could he possibly pray to God
alway? Listen to me whilst I endeavour to supply the answer. He feared God,
felt reverently and gratefully His mercy in making Himself knownto him; and
he was afraid lest, if left an instant to himself, he might, at some time or other,
relapse into his former state of idolatry and heathenism; and it was his aim,
therefore, to live in a constantspirit of prayer, so that the fire might everbe
burning on the altar of his heart: his very duties were so performed, and his
mind so carefully regulatedby continual meditation upon and intercourse
with his heavenly Friend, that it was no exaggerationto sayof him, "He
prayed to God always." Cornelius was a soldier — a profession, generallybut
too hastily, supposedunfavourable to the growthof grace in the heart.
Undoubtedly some callings seem, from their very nature, to afford larger
opportunities of the means of grace and associationwith God's dear children
than do others: but I should say, in general, that the state of all others the
most unfavourable to vital godliness is a state of idleness and inactivity. God
appoints us duties; and it is, I am thankful to be enabled to state from
extensive personalexperience and observation, quite possible diligently to
attend to them, and yet sedulously to cultivate the paramount interests of the
immortal soul; nay, more, so to perform things temporal that they may
minister to the attainment of things eternal. In this view of the subject, let us
stay a moment to see what the professionof Cornelius would teachhim. First,
then, his professionwould teachone who prayed to God alway, faithfulness to
his earthly sovereign, who had committed to him the overseershipof that

portion of the Romanempire; and thus such a one would be reminded of the
fidelity and integrity which he owed to his heavenly Master, to his ownsoul,
and to the interests of those who formed his household. Next, his profession,
the very life of which is vigilance, would suggestthe need there is of continual
watchfulness, lest"the adversary, who goethabout seeking whom he may
devour," "should obtain an advantage overhim." I will mention only one
other lessonwhich he would learn, referred to in pointed terms by the apostle
in 2 Timothy 2:4: "No man that warreth entangleth himself with the affairs of
this life; that he may please him who hath calledhim to be a soldier." To sit
looselyby all earthly matters. I might pursue the thought: and if you were
eachto tell me what are the occupations to which God has calledyou —
whether you be one to whom God has committed the responsibility of wealth
and influence; whether you be lawyer, physician, student, man of business,
mechanic, handmaid, or domestic servant — it would not be difficult to make
out before you how eachparticular department of your earthly calling might
be made subservient to the growth of some spiritual grace, andto suggestthe
exercise ofthat blessedstate of mind which possessedCornelius, who "prayed
to God alway." But the Roman soldierdid not restrict himself to his privilege
of prayer; neither was he watchful only, as became him. We are therefore in
no respectsurprised to find it written of him that he "gave much alms." He
discovereda liberal disposition in relieving the distresses ofthe poor, as well
as a peculiar fervour of mind towards Godby the constancyand devoutness of
his prayers. His benevolence and his piety were intimately connected, and they
reflecteda lustre upon eachother. They who are always asking, and as
constantly receiving, will not fail to be continually communicating. Other
particulars are recorded of this most exemplary soldier which I can only
cursorily glance at. In the thirtieth verse we read that it was "while fasting"
that the "man in bright clothing stood before him"; in the twenty-second
verse that he was a just man, and "of goodreport among all the nation of the
Jews";and this notwithstanding the hatred which they entertained towards
the Romans, whose servantCornelius was;so justly had he conductedhimself,
so "unspotted had he kept himself from the world," that God had given him
favour in their sight, and he was wellreported of "amongstall the nation of
the Jews."How lovely and consistentis his characterin the view of man!
There is not a shade upon it to dim its lustre.

II. THE REASONS WHEREFOREHE WAS SELECTED FROMTHE
HEATHEN WORLD AS THE FIRST CONVERT TO THE FAITH OF A
CRUCIFIED REDEEMER. Some have thought it "vain for us to seek the
reasonwherefore he obtained this honourable preference," and have
contentedthemselves with the reflectionthat "Goddistributes His favours as
He pleases." This is indeed true: "He giveth not accountof any of His
matters" (Job 33:13); but I think a reasonmay be gatheredfrom the history
itself, viz., that "such was his amiable characterbefore his extraordinary call,
that he seemedless likely than many others to offend the prejudices, of the
Jews."I do not think this enough. I think the facts of the case supply a more
probable and instructive reason. Something more was neededin the counsels
of Jehovahthan this bright and lengthened catalogue ofgifts and graces.
What I shall the man who is exemplifying in his daily walk and conversation
an amount of excellenceso nearperfection that there is, perhaps, no merely
human characterin the New Testamentwhich surpasses it — does he need to
be "told words whereby he and all his house may be saved"? andshall there
be no salvationfor them without? It is even so. The Word which states the
need informs us what it was which Cornelius needed, and which all have need
to know as well as he. You will find it in the discourse addressedby Peterto
Cornelius, and "his near kinsmen and near friends," whom his piety had
calledtogetherupon the occasion. Speaking to them of "Jesus ofNazareth" —
of Him "whom God anointed with the Holy Ghostand with power" — the
apostle says, atthe forty-third verse of the chapter whence our text is taken,
"To Him give all the prophets witness, that through His name whosoever
believeth in Him shall receive remission of sins." These were the words
whereby he and all his house were to be saved: these were the "things" which
"God" had "commanded" to be "heard." These were the fundamentals of the
Christian dispensation.
III. We must at this point seek to gather up from the entire subject SOME
PRACTICAL INSTRUCTION, whichmay, by the gracious influence of the
Holy Ghostthat fell on all who heard the apostle's word, be blessedto us. And

first, let those who, like Cornelius, are just, devout, prayerful, liberal, self-
denying, and of goodreport among the people, let them know assuredly that
they are sinners as Cornelius was, and have need to learn, if they have not yet
learned, "words wherebythey must be saved." All their virtues are
inadequate to the blotting out one single sin. It must be confessedthat the case
of the Roman soldier, whose characterwe have been considering, is a very
strong one;but if the view which I have takenof it be correct, it would seemto
have been selectedin order to lay the axe to the root of all self-righteousness,
of all regardto and dependence upon works as the ground of men's
acceptancebefore God. But are there none, on the other hand, who profess to
have laid hold upon Christ, to believe on Him, to depend on Him alone, who
rejectthe merit of goodworks;are there none of these who are yet negligent
to "adorn the doctrine of God their Saviour in all things," in their tempers, in
their moderation, in their freedom from selfishness?who possessbut little of
the energyand benevolence, the charitable, prayerful, estimable spirit of
Cornelius? If such there are among ourselves, let them, let all of us, be stirred
up by the example of the Roman convert to greaterfaithfulness and
watchfulness and diligence and love.
(G. Spence, D. C. L.)
The Conversionof the Gentiles
J. Parker, D. D.
Acts 10:1-48

I. THERE ARE THREE DRAMATIC CHAPTERS IN THE BIBLE THAT
STAND OUT WITH SPECIALPROMINENCEAND SIGNIFICANCE. Take
—
1. Genesis
1. How worlds are made, and light is parted, and arrangements are completed
as if some stupendous event were about to transpire! Something is going to
happen! The secretis revealedin these words, and God said, "Let us make
man."
2. Matthew 1. The first of Genesis turned into human history. There again you
have that movement, urgency, and greatrapidity. The reading of the
genealogicalrecordmeans something. The secretis revealedin the statement
that Jesus was born to save His people from their sins.
3. Acts 10. What movement, what dreaming and visioning and singular
combination of events!Having read the first of Genesis andthe first of
Matthew, I feelthat all these visions and trances must lead to something.
What is it? The secretis revealedin these words, "Godis no respecterof
persons," etc. In all the three chapters, therefore, I find a result which
explains the process andsatisfies the imagination.
II. WHAT UNCONSCIOUS PREPARATIONS ARE PROCEEDINGIN
LIFE!
1. We cannot tell what we do. No occasionends in itself. We know not what a
day may bring forth, but tomorrow will certainly bring forth the seedof

today. Always know that you are being prepared for some Divine issue. Your
coming to church today may be the making of you! The introduction to a
friend this morning may change every aspectof your coming history! The
grave you dug but yesterday may be the altar at which your first heart prayer
was uttered!
2. How wondrously Peterwas prepared for this marvellous outcoming of
Divine purpose. We read in the preceding chapter, lastverse, that he "tarried
many days in Joppa with one Simon a tanner." He has gotso far on the road
to the Gentiles. A Jew of Peter's temper who could lodge with a tanner may
tomorrow go to convert a Gentile. God fixes lodgings. An ancientRabbi said,
"It is impossible that the world can do without tanners, but woe unto that
man who is a tanner." The address is given — "whose house is by the
seaside."The reasonbeing that the Jews wouldnot have tanneries in the
towns. If a man married without telling his bride that he was a tanner, she
could instantly demand release. The law which provided that the childless
widow was to marry the brother of a deceasedhusband was setaside in the
event of that brother being a tanner. You see, then, how stubborn were the
prejudices againsttanning, and yet we read as if it involved no extraordinary
principle that Peter"tarried many days with one Simon a tanner." It means
everything, there is a revolution in these words. This makes a breach in the
wall, buttressedwith the traditions of generations — a breachthat will widen
until the whole falls, and man everywhere hail man as brother!
3. The point to be observedis, how unconsciouslymen are being prepared for
higher communications and wider services. Godleads us on step by step. We
do not jump to conclusions in Divine Providence. We go forward a step at a
time, and we never know how far we have advanced until we come to the last
step, and find that it is but a step. This is God's way. This is how He trains
you, dear children, for the last step which we now call death. Now in this early
morning of your life you do not want to die. But little by little, day by day,
suffering by suffering, trial by trial, loss by loss, a time will come when even

you will say, "I have a desire to depart." God deals thus gradually and gently
with us. Sometimes His providences seem to be abrupt and even violent, but in
reality they move along a gradationsettled and adjusted by the tenderestlove.
Things that are impossible to you today will be the commonplaces of
tomorrow. You do not speak to the farthest-off man at once;but you speak to
the man who is next to you, and then to the one following, and so, a man at a
time, you move on until the distance is traversedand he who was once far off
has been brought nigh! Upon this daily and inevitable process rests your
confidence that prejudice of the most stubborn kind shall be brokendown,
and one day we shall know that every land is home and every man is brother!
III. WHAT MYSTERIOUS COMBINATIONS OF EXPERIENCES AND
EVENTS ARE CONTINUALLY TAKING PLACE.
1. Cornelius saw in a vision an angel. Peterfell into a trance and heard a
voice. That is our daily life. We cannotbe shut up within the four corners of a
vulgar materialism. God has still over us the mysterious reign of dreams. Why
wonder if dreams will come true, when dreams are true? You should have
spokento the angel, and said, "Whatis it, Lord?" You should even have
contradictedthe angel, and said, "Notso, Lord," and then further
conversationwould have ensued. Instead of that you continue to sleep, and in
the morning ask if dreams come true! You had your chance and missedit. The
night is full of crowds. In the infinite galleries ofthe night the angels walk,
visiting the beloved of God. Dreams of your own causing are not the dreams
we are now speaking about. Physicalnightmare is one thing, spiritual vision is
another.
2. But even apart from the ministry of the night we have in our day dreams
events sufficiently spiritually mysterious to inspire the religious imagination.
"How strange," saywe, "that it should have been so." "How remarkable that
our letters should have crossed." "Why, at the very time I was doing this you

must have been coming to me! How singular!" This is an irreligious wayof
talking about human history and Divine issues, I want to cleanse my life of all
mere accidents, and to feel that my down-sitting and my up-rising, and my
out-going, my in-coming are matters of importance in heaven — that the very
hairs of my head are all numbered! Why do we belittle our experience and
deplete it of everything that could give nobility, and enlargement, and
apocalypse to our highestnature? Rather be it mine to saythe vision was from
heaven, and an angelspake to me, than to vulgarise the universe and to find in
it nothing that I cannotmark with plain figures.
IV. HERE WE HAVE A HIGHER LAW SWALLOWING UP A LOWER
ONE — "God hath showedme that I should not call any man common or
unclean." It requires God to show that to some men. This is nothing short of a
Divine revelation— to see the man within the creature. I see the poor
clothing, the unkempt body — there is something behind! I see the roughness,
rudeness — there is something behind. A man! Said the murmuring multitude
respecting Zacchaeus,"Christhath gone in to be the guestof a man who is a
sinner." But Jesus calledthe sinner "a son of Abraham." Lord, open our eyes
that we may see one another! Christianity has come to eatup and absorb all
our little laws and to setus under a nobler legislation. Said Christ, "Who is
My mother, and who are My brethren?" And turning to His disciples, He
said, "Whosoeverdoeththe will of My Father that is in heaven, the same is
My mother, and sister, and brother." We are under the foolishnotion that a
man is a brother because we were born of the same mother. Nothing of the
kind. There may be no greaterstrangerin the universe than the one born of
the same mother. They are brothers who are one in soul, one in conviction,
one in hope!
(J. Parker, D. D.)

The Providential Guidance of the Church
DeanAlford.
Acts 10:1-48
The conversionof the Gentiles was no new idea to Jews or Christians, but it
had been universally regardedas to take place by their receptioninto
Judaism. A gospelof the uncircumcision howeversoonbegan to be recognised
by some. Stephen, carrying out the principles of his own apology, could hardly
fail to recognise it, and the Cyprian and Cyrenean missionaries ofActs 11:20
preachedthe Word to pure heathen certainly before the conversionof
Cornelius. This state of things might have given rise to a permanent schism in
the Church. The Hellenists, and perhaps Saul, with his definite mission to the
Gentiles, might have formed one party, and the Hebrews, with Peterat their
head, the other. But as Neanderobserves:The pernicious influence with
which from the first the self-seeking andone-sided prejudices of human
nature threatenedthe Divine work was counteractedby the superior influence
of the Holy Spirit, which did not allow the differences of men to reach such a
point of antagonism, but enabled them to retain unity in variety. We recognise
the preventing wisdom of God — which, while giving scope to the free agency
of man, knows how to interpose His immediate revelation just at the moment
when it is requisite for the success ofthe Divine work — by noticing that when
the apostles neededthis wider development of their Christian knowledge for
the exercise oftheir vocation, and when the lack of it would have been
exceedinglydetrimental, at that very moment, by a remarkable coincidence of
inward revelationwith a chain of outward circumstances, the illumination
hitherto wanting was imparted.

(DeanAlford.)
The Supernatural Preparation
D. Thomas, D. D.
Acts 10:1-48
band called the Italian band,
This consistedin a miraculous communication —
I. TO CORNELIUS. It required a specialDivine interposition to prepare in
the Gentile world an audience for a gospelsermon, and one occurredin the
case ofthis heathen soldier. An angel —
1. Visited him.
(1) The form was human. Painters and poets give angels wings, the Bible does
not.
(2) The appearance was appalling. The sentimental may talk about the beauty
of angels, but to the sinner their manifestation is always connectedwith
terror.

2. Encouragedhim (ver. 4).
(1) Genuine goodnessincludes piety and philanthropy.
(2) The virtues of goodmen are recognisedin heaven. What more encouraging
than this?
3. Directedhim (ver. 5). Why not tell him what to do thyself, angelic spirit?
Becausethe gospelis to be preachedby men, not angels. The supernatural
communication answers the end. Cornelius is prompt to obey. What Abraham
is to Jewishsaints, Cornelius is to the Gentile Christians — the first calledout
miraculously by God, the moral father of the greatfamily. The preparation of
the heart for the receptionof the gospelis a work of the Lord. When the Great
Husbandman prepares the soil the seedwill germinate.
II. TO PETER.Observe —
1. His circumstances.
(1) His spiritual exercise. He had just been employed in prayer. He who would
see heavenopened must pray.
(2) His physical state — hungry. Both soul and body therefore were craving,
the one for communications from God, the other for food.

(3) His mental state — in a trance, a state of utter abstractionfrom all
external objects. Then the vision came. There was a natural connection
betweenhis hunger and the creatures he saw. In God's revelations the human
often plays a conspicuous part. The vision was symbolic. The vesselmay
denote the human creationcontaining Jews andGentiles: its descentfrom
heaven the equal Divine origin of both; the command to kill and eatthe
advent of a dispensationto annul all that was ceremonialand narrow in
Judaism. The vision teaches —
(a) The Divine origin of the race. "All let down" from heaven. Every birth is a
Divine emanation. There is nothing new but souls.
(b) The greatdiversities of the race. "All manner," etc. Great are the
distinctions among men — physical, mental, and moral; yet all from heaven.
(c) The ceremonialisms which divide the race. Theyare to be killed by the
apostles ofChristianity.
2. His strong antagonismto the purpose of this wonderful vision (ver. 14). The
fact that the vision occurredthrice plainly indicated how potent his religious
antipathies were.
3. The providential agencyby which this antagonismwas removed. While
Peterwas in doubt, just at that point the centurion's emissaries came.If our
doubt is honest, as was Peter's, Providence will send an interpreter.
(D. Thomas, D. D.)

Devout Heathen
R. Tuck
Acts 10:2, 22
A devout man, and one that fearedGod with all his house, which gave much
alms to the people, and prayed to God always.…
To correctthe tendency to limit the operations of Divine grace to particular
sections, classes, ornations, the Scriptures recordinstances of true devoutness
and sincere piety both before and outside the Abrahamic covenant. The
comforting and inspiring truth of the Divine call and electionman has too
often changedinto a doctrine of Divine favoritism, involving the sovereignand
groundless choice ofsome, and the consequentrepudiation and hopeless
condition of many. We should ever seek to hold the truth which God is pleased
to reveal with a jealousyof ourselves, lestwe should unduly apply it to the
disadvantage of others. Our God has said, "All souls are mine;" he maketh
"his sun to rise upon the evil and upon the good." And if he claims the right to
judge all mankind, he must have given them all knowledge, opportunities, and
measures of grace. While fully realizing that the only book revelation has been
made to the Jew and the Christian, and that the great revelationof God to
man has been made in the personof the Lord Jesus Christ, and that this
revelation is the key to, and the completion of, all others, we need not refuse to
admit that God has had gracious accessto the minds and hearts of heathen
peoples, and has guided, in measures that seemedwise, their gropings and
seekingsafterhim. One of the remarkable cases is that of Cornelius the
Roman centurion, a man declaredto be of pious character, and to have won
the Divine acceptance. As illustrating the above statements, mention may be
made of Melchizedek, Balsam, Araunah, etc. Accepting the fact that there
may be genuine religion among the heathen, we may ask by what signs may

we hopefully recognize it, and then turn to the story of Cornelius for aid in
making answer.
I. The first sign is BELIEF IN GOD, as distinguished from the gods. The
conceptionof one supreme Being is more common among the heathen than we
are wont to admit. It is often lost sight of by the prominence that is given to
subordinate divinities, and the elaborate worship rendered to them. It is often
sadly limited and deterioratedby the notion of a secondbeing, who is
regardedas a rival of the supreme Being, and energeticallydestroying his
work. Polytheism and dualism represent the two evil tendencies of man's
religious nature; but we may reasonablyhope that not a few of the heathen
have, like Cornelius, risen above the prevailing sentiments, and held firmly
their faith in one supreme God. And we must, in all charity, assume that there
may be a personaltrust of heart on the living God, when the intellectual
conceptions ofhim, and of his relations with men, are very imperfect and
unworthy. To be acceptable, a man's religion must include faith in one God;
and we must remember that this was the first greatfact and truth revealedto
men, and, howevermen may have blotted it over in their souls, they have not
blotted it out.
II. The secondsignis SUCH APPREHENSIONOF GOD AS BRINGS FEAR.
The Bible use of the word "fear" should be carefully explained. It is the word
which most suitably expresses the proper attitude of men towards God. It
includes awe, reverence, worship, and obedience, and may be best illustrated
by the feelings entertained by a goodchild towards a goodand noble parent.
The sense ofDivine authority should make us fear to do wrong, and the sense
of Divine holiness should make us fear to approachunpreparedly his presence
or to take his Name in vain. "Fear," as anequivalent for "worship," needs
explanation, and, rightly explained, it will be seenthat it is the very essence of
religion, so far as religionaffects man's feeling. Wrong senses ofthe term fear
may be considered. Fearwhich crushes hope and keeps us from God must be
wrong; as is also fear that makes us unwilling to acceptthe grace he offers.

III. The third sign is SUCH APPREHENSIONOF GOD AS LEADS TO
PRAYER. Not merely to prayer as a sudden act, forcedon by calamity or
distress, but to prayer as the daily expressionof the cherished spirit of
dependence on God - a daily leaning on Godand waiting for him, which is
indicated by the description of Cornelius as a" devout man." Miss Cobbe
strikingly says, "Our belief in the personality of God is in a peculiar manner
allied to the moral side of religion. In proportion as that moral side is
developed in us, so, we may almost say, is the clearnessofour convictionthat
it is indeed a living God who rules the world, and no mere creative
intelligence. Now, this moral side comes out only in its full luminousness in
prayer. Prayer is in its essence the approachof the finite and fallible moral
agentto its infinite moral Lord, to whom it is consciousoferring allegiance,
and to whom it comes forforgiveness and strength. In such prayer all the
moral life bursts into vivid consciousness. In prayer there comes to us the true
revelation of the personality of God." Illustrate by the characteristic feature
of the convertedSaul of Tarsus, "Behold, he prayeth!"
IV. The fourth sign we may speak ofas the RESULTS OF TRUE RELIGION
IN PRACTICAL CHARITIES. These are signs, because they are the natural
and necessaryfruitage and expressionof true piety. Right ideas of God tone
our relations with our fellow-men, so that we canbe "kind even to the
unthankful and the unholy" Cornelius is marked as one who "gave much
alms to the people." The more internal features of true piety are, of necessity,
beyond our reading; but our Lord taught us that by men's fruits in conduct
we might know them, and that, if there is ever the Divine life in souls, it will
force its way out into practicalcharities and goodnessofconduct. When,
therefore, we find those we call "heathen" exhibiting Christian virtues, we
may reasonablyhope that there is a right-heartedness towards God of which
these are the expressions. Bythe story of Cornelius we are taught that God
may make more or less openresponses to such devout and prayerful souls by
visions, revelations, or inward communications, witnessing thus their
acceptance, andguiding the open soul to righteousness andtruth. It is true for

The holy spirit shocks peter

Recommended

Recommended

More Related Content

What's hot

What's hot (20)

Similar to The holy spirit shocks peter

Similar to The holy spirit shocks peter (20)

More from GLENN PEASE

More from GLENN PEASE (20)

Recently uploaded

Recently uploaded (20)

The holy spirit shocks peter