Act 10:1-16 | RWP | e4.org | Cornelius ( Κορνηλιος ). The great Cornelian family of Rome may have had a freedman or descendant who is centurion ( εκατον-ταρχης , leader of a hundred, Latin centurio ). See on . These Roman centurions always appear in a favourable light in the N.T. ( ; ; ; ; ; ). Furneaux notes the contrasts between Joppa, the oldest town in Palestine, and Caesarea, built by Herod; the Galilean fisherman lodging with a tanner and the Roman officer in the seat of governmental authority. Of the band called the Italian ( εκ σπειρης της καλουμενης Ιταλικης ). A legion had ten cohorts or "bands" and sixty centuries. The word σπειρης (note genitive in -ες like the Ionic instead of -ας ) is here equal to the Latin cohors . In the provinces were stationed cohorts of Italic citizens (volunteers) as an inscription at Carnuntum on the Danube (Ramsay) has shown (epitaph of an officer in the second Italic cohort). Once more Luke has been vindicated. The soldiers could, of course, be Roman citizens who lived in Caesarea. But the Italian cohorts were sent to any part of the empire as needed. The procurator at Caesarea would need a cohort whose loyalty he could trust, for the Jews were restless.

‏ Acts 10:1-16

Cornelius ( Κορνηλιος ). The great Cornelian family of Rome may have had a freedman or descendant who is

centurion ( εκατον-ταρχης, leader of a hundred, Latin centurio). See on Mt 8:5. These Roman centurions always appear in a favourable light in the N.T. (Mt 8:5; Lu 7:2; 23:47; Ac 10:1; 22:25; 27:3). Furneaux notes the contrasts between Joppa, the oldest town in Palestine, and Caesarea, built by Herod; the Galilean fisherman lodging with a tanner and the Roman officer in the seat of governmental authority.

Of the band called the Italian ( εκ σπειρης της καλουμενης Ιταλικης ). A legion had ten cohorts or "bands" and sixty centuries. The word σπειρης (note genitive in -ες like the Ionic instead of -ας ) is here equal to the Latin cohors. In the provinces were stationed cohorts of Italic citizens (volunteers) as an inscription at Carnuntum on the Danube (Ramsay) has shown (epitaph of an officer in the second Italic cohort). Once more Luke has been vindicated. The soldiers could, of course, be Roman citizens who lived in Caesarea. But the Italian cohorts were sent to any part of the empire as needed. The procurator at Caesarea would need a cohort whose loyalty he could trust, for the Jews were restless.

Devout ( ευσεβης ). Old word from ευ (well) and σεβομα (to worship, to reverence), but rare in the N.T. (Ac 10:2, 7; 2Pe 2:1). It might refer to a worshipful pagan (Ac 17:23, σεβασματα, objects of worship), but connected with "one that feared God" ( φοβουμενος τον θεον ) Luke describes "a God-fearing proselyte" as in 10:22, 35. This is his usual term for the Gentile seekers after God (13:16, 26;17:4, 17, etc.), who had come into the worship of the synagogue without circumcision, and were not strictly proselytes, though some call such men "proselytes of the gate" (cf. Ac 13:43); but clearly Cornelius and his family were still regarded as outside the pale of Judaism (10:28, 34; 11:1, 8; 15:7). They had seats in the synagogue, but were not Jews.

Gave much alms ( ποιων ελεεμοσυνας πολλας ). Doing many alms (the very phrase in Mt 6:2), a characteristic mark of Jewish piety and from a Gentile to the Jewish people.

Prayed ( δεομενος ). Begging of God. Almsgiving and prayer were two of the cardinal points with the Jews (Jesus adds fasting in his picture of the Pharisee in Mt 6:1-18).

Coming in ( εισελθοντα ). Ingressive second aorist active participle, not present. So punctiliar, "saw come," not "saw coming." So also "say" or "speak," not "saying." Luke repeats the account of this vision to Cornelius twice (10:30; 11:13) and also the story of the vision to Peter (10:1-16, 28; 11:5).

Lord ( κυριε ). Cornelius recognizes the angel of God (verse 3) as God's messenger.

Are gone up ( ανεβησαν ). Timeless second aorist active indicative of αναβαινω. Gone up like the smoke of incense in sacrifices.

For a memorial ( εις μνημοσυνον ). Old word from μνημων. The only other instance in the N.T. is by Jesus about the act of Mary of Bethany (Mt 26:13; Mr 14:9). His prayers and his alms proved his sincerity and won the ear of God.

Fetch ( μεταπεμψα ). First aorist middle (indirect, for one's self) imperative of μεταπεμπω, usual voice in ancient Greek with this verb in sense of sending another for one's own sake. Only in Acts in the N.T. See also 10:22.

Lodgeth ( ξενιζετα ). Present passive indicative of ξενιζω old verb from ξενος, a stranger as a guest. So to entertain a guest as here or to surprise by strange acts (Ac 17:20; 1Pe 4:4).

Whose ( ω ). To whom, dative of possession.

By the seaside ( παρα θαλασσαν ). Along by the sea. Note accusative case. Outside the city walls because a tanner and to secure water for his trade. Some tanneries are by the seashore at Jaffa today.

Rehearsed ( εξηγησαμενος ). See on Lu 24:35. All the details about the vision. The soldier was "devout" like Cornelius and would protect the two household servants ( οικετων ).

On the morrow ( τη επαυριον ). Locative case of article with the compound adverb ( ημερα day being understood), the second day after leaving Caesarea, 28 miles from Joppa. The third day (the next morrow, verse 23) they start back home and the fourth day (on the morrow again, verse 24) they reach Caesarea.

As they ( εκεινων ). The party of three from Caesarea. Genitive absolute with present participle οδοιπορουντων (journeying) and εγγιζοντων (drew nigh).

The housetop ( το δωμα ). Old word and in Gospels (Lu 3:19, etc.), but only here in Acts. From δεμω, to build, and so any part of the building (hall, dining room, and then roof). The roof was nearly flat with walls around and so was a good place for meditation and prayer and naps.

Hungry ( προσπεινος ) Only instance of the word known, a απαξ λεγομενον. Probably "very hungry" ( προς =besides, in addition).

Desired ( ηθελεν ). Imperfect active. Was longing to eat. It was about twelve o'clock noon and Peter may even have smelt the savory dishes, "while they made ready" ( παρασκευαζοντων ). "The natural and the supernatural border closely on one another, with no definable limits" (Furneaux).

He fell into a trance ( εγενετο επ' αυτον εκστασις ). More exactly, "An ecstasy came upon him," in which trance he passed out of himself ( εκστασις, from εξιστημ ) and from which one came to himself (12:11). Cf. also 11:5; 22:17. It is thus different from a vision ( οραμα ) as in verse 3.

Beholdeth ( θεωρε ). Vivid historical present and change from past time.

Opened ( ανεωιγμενον, perfect passive participle with double reduplication, state of completion).

Descending ( καταβαινον ). Present active participle describing the process.

Sheet ( οθονην ). Old word for linen cloth and only here in the N.T. Accusative case in apposition with σκευος (vessel).

Let down ( Καθιεμενον ). Present passive participle of Καθιημ. Old verb, but in the N.T. only here and Lu 5:19; Ac 9:25. Linear action here picturing the process, "being let down."

By four corners ( τεσσαρσιν αρχαις ). Instrumental case of αρχη, beginning. We say "end" or extremity for this use of the word. The picture is the sheet held up by four cords to which the sheet is fastened. Isa 11:12 had said that Israel would be gathered from the four corners of the earth. Knowling follows Hobart in taking the four corners of the sheet to be a medical phrase for bandage (the end of a bandage).

Were ( υπηρχεν ). Imperfect of υπαρχω in sense of ην, to exist, be. Fish are not mentioned, perhaps because the sheet had no water, though they were clean and unclean also (Le 11:9; De 14:9).

All manner of ( παντα ). Literally, all, but clearly all varieties, not all individuals. Both clean and unclean animals are in the sheet.

Not so, Lord ( Μηδαμωσ, κυριε ). The negative μηδαμως calls for the optative ειη (may it not be) or the imperative εστω (let it be). It is not ουδαμως, a blunt refusal (I shall not do it). And yet it is more than a mild protest as Page and Furneaux argue. It is a polite refusal with a reason given. Peter recognizes the invitation to slay ( θυσον ) the unclean animals as from the Lord ( κυριε ) but declines it three times.

For I have never eaten anything ( οτ ουδεποτε εφαγον παν ). Second aorist active indicative, I never did anything like this and I shall not do it now. The use of παν (everything) with ουδεποτε (never) is like the Hebrew (lo--kol) though a like idiom appears in the vernacular Koine (Robertson, Grammar, p. 752).

Common and unclean ( κοινον κα ακαθαρτον ). Κοινος from epic ξυνος ( ξυν, συν, together with) originally meant common to several (Latin communis) as in Ac 2:44; 4:32; Tit 1:4; Jude 1:3. The use seen here (also Mr 7:2, 5; Ro 14:14; Heb 10:29; Re 21:27; Ac 10:28; 11:8), like Latin vulgaris is unknown in ancient Greek. Here the idea is made plain by the addition of ακαθαρτον (unclean), ceremonially unclean, of course. We have the same double use in our word "common." See on Mr 7:18f. where Mark adds the remarkable participle καθαριζων (making all meats clean), evidently from Peter who recalls this vision. Peter had been reared from childhood to make the distinction between clean and unclean food and this new proposal even from the Lord runs against all his previous training. He did not see that some of God's plans for the Jews could be temporary. This symbol of the sheet was to show Peter ultimately that Gentiles could be saved without becoming Jews. At this moment he is in spiritual and intellectual turmoil.

Make not thou common ( συ μη κοινου ). Note emphatic position of συ (thou). Do thou stop making common what God cleansed ( εκαθαρισεν ). The idiom of μη with the present active imperative κοινου means precisely this. Peter had just called "common" what God had invited him to slay and eat.

Thrice ( επιτρις ). For three times. Peter remained unconvinced even by the prohibition of God. Here is a striking illustration of obstinacy on the part of one who acknowledges the voice of God to him when the command of the Lord crosses one's preferences and prejudices. There are abundant examples today of precisely this thing. In a real sense Peter was maintaining a pose of piety beyond the will of the Lord. Peter was defiling what God had cleansed.

Was received up ( ανελημφθη ). First aorist passive indicative of αναλαμβανω, to take up. The word used of the Ascension (1:22).