[The posts which follow make extensive use of The Acts of the Apostles, by Madame Cecilia, (Religious of St Andrew's Convent, Streatham), with an Imprimi potest dated 16 October 1907 (Westminster); Burns, Oates & Washbourne Ltd. (London). With grateful prayers for the author and her team:
REQUIEM æternam dona eis, Domine, et lux perpetua luceat eis. Requiescant in pace. Amen.ETERNAL rest grant unto them, O Lord, and let perpetual light shine upon them. May they rest in peace. Amen.]
Acts X : 17-33
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| Joppe, Apollonia and Cesarea are highlighted. See Note on verse 23. |
[18] And when they had called, they asked, if Simon, who is surnamed Peter, were lodged there.
[19] And as Peter was thinking of the vision, the Spirit said to him: Behold three men seek thee.
[20] Arise, therefore, get thee down and go with them, doubting nothing: for I have sent them.
[21] Then Peter, going down to the men, said: Behold, I am he whom you seek; what is the cause for which you are come?
[22] Who said: Cornelius, a centurion, a just man, and one that feareth God, and having good testimony from all the nation of the Jews, received an answer of an holy angel, to send for thee into his house, and to hear words of thee.
[23] Then bringing them in, he lodged them. And the day following he arose, and went with them: and some of the brethren from Joppe accompanied him.
[24] And the morrow after, he entered into Caesarea. And Cornelius waited for them, having called together his kinsmen and special friends.
[25] And it came to pass, that when Peter was come in, Cornelius came to meet him, and falling at his feet adored.
[26] But Peter lifted him up, saying: Arise, I myself also am a man.
[27] And talking with him, he went in, and found many that were come together.
[28] And he said to them: You know how abominable it is for a man that is a Jew, to keep company or to come unto one of another nation: but God hath shewed to me, to call no man common or unclean.
[29] For which cause, making no doubt, I came when I was sent for. I ask, therefore, for what cause you have sent for me?
[30] And Cornelius said: Four days ago, unto this hour, I was praying in my house, at the ninth hour, and behold a man stood before me in white apparel, and said:
[31] Cornelius, thy prayer is heard, and thy alms are had in remembrance in the sight of God.
[32] Send therefore to Joppe, and call hither Simon, who is surnamed Peter: he lodgeth in the house of Simon a tanner, by the sea side.
[33] Immediately therefore I sent to thee: and thou hast done well in coming. Now therefore all we are present in thy sight, to hear all things whatsoever are commanded thee by the Lord.
[17] Et dum intra se haesitaret Petrus quidnam esset visio, quam vidisset : ecce viri qui missi erant a Cornelio, inquirentes domum Simonis, astiterunt ad januam. [18] Et cum vocassent, interrogabant, si Simon, qui cognominatur Petrus, illic haberet hospitium. [19] Petro autem cogitante de visione, dixit Spiritus ei : Ecce viri tres quaerunt te. [20] Surge itaque, descende, et vade cum eis nihil dubitans : quia ego misi illos.
[21] Descendens autem Petrus ad viros, dixit : Ecce ego sum, quem quaeritis : quae causa est, propter quam venistis? [22] Qui dixerunt : Cornelius centurio, vir justus, et timens Deum, et testimonium habens ab universa gente Judaeorum, responsum accepit ab angelo sancto accersire te in domum suam, et audire verba abs te. [23] Introducens ergo eos, recepit hospitio. Sequenti autem die surgens profectus est cum illis; et quidam ex fratribus ab Joppe comitati sunt eum. [24] Altera autem die introivit Caesaream. Cornelius vero exspectabat illos, convocatis cognatis suis, et necessariis amicis. [25] Et factum est cum introisset Petrus, obvius venit ei Cornelius, et procidens ad pedes ejus adoravit.
[26] Petrus vero elevavit eum, dicens : Surge, et ego ipse homo sum. [27] Et loquens cum illo intravit, et invenit multos qui convenerant : [28] dixitque ad illos : Vos scitis quomodo abominatum sit viro Judaeo conjungi, aut accedere ad alienigenam : sed mihi ostendit Deus neminem communem aut immundum dicere hominem. [29] Propter quod sine dubitatione veni accersitus. Interrogo ergo, quam ob causam accersistis me? [30] Et Cornelius ait : A nudiusquarta die usque ad hanc horam, orans eram hora nona in domo mea, et ecce vir stetit ante me in veste candida, et ait :
[31] Corneli, exaudita est oratio tua, et eleemosynae tuae commemoratae sunt in conspectu Dei. [32] Mitte ergo in Joppen, et accersi Simonem, qui cognominatur Petrus : hic hospitatur in domo Simonis coriarii juxta mare. [33] Confestim ergo misi ad te : et tu benefecisti veniendo. Nunc ergo omnes nos in conspectu tuo adsumus audire omnia quaecumque tibi praecepta sunt a Domino.
Notes
17. Peter was doubting within himself. Better, “ was much perplexed ” (διηπορες ).St Peter in his vision had received a command, Kill and eat, and had heard a general principle laid down. That which God hath cleansed, etc. Evidently he was no longer to make any distinction between clean and unclean meats, but he saw the Jewish converts would find this difficult to accept; also he sought to fathom the secondary application of the vision.
He had not the least doubt about the reality of the supernatural communication, and while he was pondering, the messengers arrived, from whom he received an explanation of his vision. “ God was providing His own commentary on the text ; it was a commentary of facts.”
at the gate. At the gate of the porch, which led into the inner court.
18. had called. Better, “ having called out” (φωνησαντες ). They did this to call the attention of one of the inmates, for, as these men were devout Gentiles, they respected the customs of the Jews, and refrained from entering the house for fear of defiling it. Then, having succeeded in bringing some one out of the house, they ‘‘ proceeded to ask ” (ἐπυνθαναντο) “ Is Peter lodging here ? ” (ξενιζεται). While they were seeking to ascertain if they had come to the right place, the Holy Spirit announced their arrival to Peter.
19. was thinking of the vision. He was considering the question in all its aspects (διενθυμουμενου).
the Spirit said. See Annot. on viii. 29. This was evidently a command given interiorly, and not audibly to the ear. St Peter was now regaining consciousness, and the words no longer seem to come from heaven. We rarely find the words “ the Spirit ” without the epithet ‘‘ holy.”
Another example of this rarer use is seen in ch. xi. 12. We have here another proof of the Divine Personality of the Holy Spirit. Throughout the Acts, great stress is laid an the direct intervention of the Holy Ghost.
20. therefore. More exactly “but” (ἀλλα). We have here an ellipsis, as there is nothing corresponding to this “but.’’ The sense is, “ Behold men seek thee ; thou wilt doubt whether it is lawful to go with them, hut arise and go down. The adversative force evidently refers to the objections which St Peter might make to the messengers.
get thee down. A Hebraism. Cf. And Saul said to the Cinite : Go, depart and get thee down from Amalec (1 Kings, xv. 6). St Peter could descend by the exterior steps without entering the house, and so meet the men without the gate.
go with them. The Holy Spirit does not name the place. St Peter is to learn that from the messengers sent by Cornelius.
doubting nothing. Lit. “ making no distinction ” (μηδεν διακρινομενος), whence the derived meaning of not hesitating or doubting.
I have sent them. The angel who gave the command and Cornelius who sent the messengers were but the human instruments, chosen to declare what the Holy Ghost desired to communicate. In this narrative the overruling of Providence is wonderfully brought into relief by the various coincidences.
21. Then Peter .... said: Behold I am, etc. By presenting himself thus unexpectedly, St Peter gives the messengers confidence, and the consolation of having succeeded in their search, while, for their part, they enlighten St Peter concerning the meaning of the vision.
22. Cornelius . . . . a just man, etc. The character is the same as that given in verse 2.
having good testimony. For his piety and almsdeeds.
the nation of the Jews. The good reputation of Cornelius was known, not only to his compatriots of Cesarea, but to the whole Jewish people. The speaker, being a Gentile, speaks of a “nation” (ἐθνους), not of a people (λαου).
received an answer. The original Greek verb ( ἐχρηματισθη) often signifies to receive a divine admonition. The same word is used of the wise men, who received an answer in sleep that they should not return to Herod (St Matt. ii. 12). Also holy Simeon had received an answer from the Holy Ghost that he should not see death before he had seen the Christ of the Lord (St Luke ii. 26).
to send for thee. Cornelius explains why he did not come himself. Doubtless duty required his presence at Cesarea ; hence the angel did not bid him go. Moreover, by St Peter’s visit, others would have an opportunity of hearing the Gospel.
to hear words, — i.e. to learn what God required of him. The ten commandments were spoken of as the Decalogue, i.e. the ten words.
23. Then bringing them in, etc. Thus St Peter shows that he has now understood the vision, since he invites these Gentiles to lodge under the same roof as himself, which was contrary to the rabbinical traditions.
A greater concession would have been to cat with them, but we do not know if, on this occasion, St Peter went so far.
the day following, etc. The double journey took four days and was performed as follows : —
(a) The messengers were sent by Cornelius some time after three o’clock, probably towards evening.
(b) They arrived at Joppe about noon on the following day.
(c) They lodged with St Peter and set out on the third day for Cesarea.
(d) On the fourth day, St Peter, his companions, and the three men arrived at the house of Cornelius about four o’clock.
Note.—The usual halting-place between Joppe and Cesarea was Apollonia, and it is possible that both going and returning the travellers spent the night there.
Note 2 (ed) .— Joppe = modern Jaffa. The town was mentioned in Egyptian sources and the Amarna letters as Yapu. Mythology says that it is named for Yafet (Japheth), one of the sons of Noah, the one who built it after the Flood. The Hellenist tradition links the name to Iopeia, or Cassiopeia, mother of Andromeda. An outcropping of rocks near the harbor is reputed to have been the place where Andromeda was rescued by Perseus. Pliny the Elder associated the name with Iopa, daughter of Aeolus, god of the wind. The medieval Arab geographer al-Muqaddasi referred to it as Yaffa.
some of the brethren, etc. Six of the brethren accompanied, as, in such an important step, St Peter deemed it prudent to have some of the faithful of the circumcision with him as witnesses.
24. waited. Better, “was waiting” (ἠν προσδοκων). Cornelius being a man of good position, had arranged to receive St Peter with the ordinary Oriental ceremonies. He and his guests, seated on divans, awaited St Peter ; meanwhile servants were watching for his arrival, and as soon as the band of travellers, among whom the Roman soldier was conspicuous by his uniform, was seen nearing the house, the host hastened forward to prostrate himself before his expected guest. We can understand with what awe and reverence Cornelius would look on one sent by God to instruct him.
having called together, etc. Cornelius had also gathered his friends and kinsmen to hear St Peter’s words, in order that they might share the spiritual blessings offered to him. Their testimony would be useful afterwards.
25. when Peter was come in, — i.e. when he entered either into the city or the porch of the house. Cornelius conversed with him before they entered the apartment in which Cornelius had assembled his friends.
The Bezan text reads here: “As Peter was drawing near unto Cesarea, one of the slaves (or servants) announced that he was come and Cornelius sprang forth and met him.” According to this reading, Cornelius met St Peter as he entered the town, and this view is supported by the Greek verb συνομιλων rendered “talking” (verse 27), which denotes a conversation of some length. From this verb our word “homily” is derived.
adored. By this we are not to understand that Cornelius, who was a religious man and feared God, meant to give divine honours to St Peter. The act of prostrating in the presence of a monarch or a person of high dignity was common in the East, whereas the Romans only prostrated themselves before their gods, and in later times before those emperors who claimed to be divine. The act was therefore remarkable on the part of a Roman centurion.
Bloomfield has an excellent note on this subject: “ He no doubt regarded Peter (as having been the subject of a preternatural communication) in the light of a divine legate, and, as such, entitled to a mark of reverence like that offered to the Deity Himself, especially as he must have been aware that the original custom allowed of such a mark of profound reverence being shewn from man to man. Peter, on the other hand, bearing in mind the very different custom of the Romans with unaffected religious humility declined it" (Gk. Test. p. 590). Bengel observes that St Luke does not state that the centurion adored St Peter (Adoravit, non addidit Lucas, “eum”). “The homage which the centurion thus offered, St Peter from modesty and humility declines” (a Lapide).
26. I myself also am a man. The words resemble those which the angel addressed to St John. Cf. I fell down to adore before the feet of the angel, who shewed me these things. And he said to me : See thou do it not : for I am thy fellow-servant, and of thy brethren the prophets (Apoc, xxii. 8-9).
27. talking with him. See Annot. on verse 25.
he went in. They entered the chamber where the kinsmen and friends of Cornelius awaited St Peter.
28. how abominable, etc. Better, ‘‘not permissible (ἀθεμιτον). The Law of Moses did not actually forbid intercourse with Gentiles, but, for fear of legal pollution, the Rabbis hedged round the Law with their traditions, till it came to be regarded as a grievous offence if a Jew entered the house of a Gentile, slept under his roof, or dined with him. Thus the Jews refused to enter the house of Pilate : They went not into the hall, that they might not be defiled (St John xviii., 28).
Classical authors often refer to the exclusiveness of the Jews; e.g. Tacitus asserts they hated all people except their compatriots, looked on them as their enemies, and would neither eat nor intermarry with them (Adversus omnes alios hostile odium .... separat epulis, discreticubllibus,— Hist., v. 5). Juvenal bears the same testimony and relates how they refused to shew the road or conduct to a fountain any but a fellow-worshipper—
“ Non monstrare vias, eadem nisi sacra colenti
Quajsitum ad foutem solos deducere verpos.”— Sat., xiv. 103.
to keep company. Not only they could not be on friendly terms, but were forbidden even to “ come near to ” a Gentile.
of another nation. The word in the original signifies “a foreigner ” (ἀλλοφυλω). In the historical books of the Old Testament, the Philistines are often called by this name.
but. Better, “and” or “and yet” (και). The pronouns “you” and “me”are emphatic. Although the Jewish prejudices were very strong, as Cornelius and his friends were aware, yet God had taught St Peter to renounce them.
God hath shewed, etc. St Peter now sees clearly the signification of the vision.
29. making no doubt. St Peter obeyed promptly and unhesitatingly, in spite of the complete renunciation of early training and custom which such obedience involved.
for what cause ? St Peter knew now why he had been sent to Cornelius, but he wished the centurion to repeat publicly what he had made known to St Peter by his messenger, and in the conversation which they had had together.
30. Four days ago. This was the fourth day, counting from that on which Cornelius had seen the angel. Some MSS. (D, E, H, P) add here, “ I was fasting until this hour,” but in the best codices these words are not found, and the R.V. rejects them.
at the ninth hour. Hence St Peter arrived some time after three o’clock in the afternoon.
a man stood, etc. From verse 3 and xi. 13 we know that the heavenly visitor was an angel.
white apparel. Not necessarily in “ white,” but in “ glistening” apparel (ἐσθητι λαμπρα). This is the usual description of an angelic apparition. Cf. Behold two men stood by them, in shining apparel (St Luke xxiv. 4).
31. thy prayer is heard. The singular is used, hence there is obviously a reference to some special petition, doubtless for fuller light from God concerning the true faith, since St Peter’s instructions and ministrations were granted in answer to that prayer.
33. thou hast done well. A classical Greek formula for thanking a person. Thus St Paul thanks the Philippians for their alms : Nevertheless you have done well, in communicating to my tribulation (Phil, iv. 14).
“It is not the language of approval, on the centurion’s part, of St Peter’s conduct. This would ill have accorded with his humility. But it is an idiomatic and elegant expression of courtesy and gratitude—a “ welcome. ” “ Bene est quod venisti— multum amo te.”
to hear all things. They were disposed not only to hear, but to obey. How eagerly Cornelius and his friends awaited those words from which he was to learn how he and all his house should be saved (ch. xi. 14) !
Totus tuus ego sum
Et omnia mea tua sunt;
Tecum semper tutus sum:
Ad Jesum per Mariam.
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