purified in the redemption which came down from heaven (Lange). This opinion, however, appears to be far-fetched, and puts a mystical meaning into the text. The distinction. of clean and unclean animals was instituted as a barrier of separation between Jews and Gentiles: and when this separation had served its purpose, and was to be abolished in Christ-when the church of God was no longer to be limited to one particular nation, but was to embrace the whole earth —this distinction was done away with; and that which in the Mosaic law referred to animals, is in the religion of Christ spiritualized, and refers to the morality of our actions: "Not that which goeth into the mouth is unclean, but those things which come out of the mouth defile a man." Ver. 16. Τοῦτο δὲ ἐγένετο ἐπὶ τρίς - and this happened thrice. The vision was thrice repeated, to impart the greater emphasis to it as a thing most important and established by God; and to place it beyond suspicion, as if it were a mere phantom or delusion. Vers. 17, 18. Ως δὲ ἐν ἑαυτῷ διηπόρει ὁ Πέτρος-Νου while Peter doubted in himself. The true import of the vision was not immediately recognised by Peter; but the arrival of the messengers of Cornelius at this very time, accompanied by the intimation of the Spirit, imparted to him its true meaning. Povoavτes - having called. Not because the Jews excluded Gentiles from their houses (Kuinol); but merely in order to make the necessary inquiries as to whether they had reached their proper destination. Ver. 19. Einev Tò IIveûμа avт@-the Spirit said to him. Neander supposes that Peter on the house-top heard the messengers of Cornelius calling on him from below. "Voices of strangers in the court of the house, by whom his own name was repeated, excited his attention. They were the three messengers of Cornelius who were inquiring for him. While Peter was observing the men, who by their appearance were evidently not Jews, the Spirit of God imparted to him a knowledge of the connection between the symbolic vision and the errand of these persons." But there is nothing of all 1 Neander's Planting, vol. i. p. 73. this in the text the arrival of the messengers is first made known to Peter by the Spirit. This was necessary to impart to him undoubted certainty as to the meaning of the vision. We must always remember, in these numerous supernatural interventions and minute divine directions, the infinite importance of the truth revealed-that Christianity should no longer continue a Jewish sect, but become the destined religion of the world that God was not the God of the Jews only, but also of the Gentiles. Ver. 20. Ὅτι ἐγὼ ἀπέσταλκα αὐτούς—because I have sent them. The Spirit is said to be the sender of the messengers, as they could not have come without His divine cooperation: Cornelius was induced by a divine revelation to send them. "Great is the authority of the Spirit! What God doth, this the Spirit is said to do" (Chrysostom). Vers. 22, 23. Εχρηματίσθη—was warned. Χρηματίζω in the New Testament is to give a response from God; in the passive, it is to receive a divine response-to be warned or admonished by God. See Matt. ii. 12 (Robinson's Lexicon of the New Testament). The revelation on the part of the angel was regarded as the divine answer to the prayers of Cornelius. Auroùs étéviσev-he lodged them. Peter lodged them, although they were Gentiles. He thus acted up to the spirit of the vision, showing how readily he complied with the intimation imparted to him to call no man common or unclean. SECTION XXII. CONVERSION OF CORNELIUS.-ACTS x. 23-48. 23 And on the morrow he arose and went with them, and certain of the brethren from Joppa accompanied him. 24 And the morrow after he entered into Cæsarea. And Cornelius was expecting them, having called together his kinsmen and intimate friends. 25 And it came to pass, as Peter entered, Cornelius having met him, falling at his feet, did him reverence. 26 But Peter raised him, saying, Arise; I myself also am a man. 27 And conversing with him, he went in, and found many assembled. 28 And he said to them, Ye know that it is unlawful for a man who is a Jew to associate with or come unto a foreigner; but God showed me that I should not call any man common or unclean. 29 Therefore came I without opposition when sent for: I ask therefore for what reason ye have sent for me? 30 And Cornelius said, Four days ago I was fasting until this hour; and at the ninth hour I was praying in my house, and, behold, a man stood before me in bright clothing, 31 And said, Cornelius, thy prayer is heard, and thine alms are remembered before God. 32 Send therefore to Joppa, and call hither Simon, who is surnamed Peter; he lodges in the house of Simon, a tanner, on the sea-side who, when he comes, shall speak to thee. 33 Immediately therefore I sent to thee; and thou hast well done that thou art come. Now therefore are we all here present before God, to hear all things that are commanded thee from the Lord. 34 Then Peter, having opened his mouth, said, In truth, I perceive that God is not a respecter of persons: 35 But in every nation he that feareth Him, and worketh righteousness, is acceptable to Him; 36 (This is) the word which He sent to the children of Israel, preaching peace through Jesus Christ; He is Lord of all. 37 Ye know the events which happened throughout all Judea, beginning from Galilee, after the baptism which John preached; 38 (Ye know) Jesus of Nazareth, how that God anointed Him with the Holy Ghost and with power; who went about doing good, and healing all who were oppressed with the devil: because God was with Him. 39 And we are witnesses of all things which He did both in the land of the Jews and in Jerusalem; whom also they slew, having hanged Him on a tree: 40 Him God raised up the third day, and showed Him openly; 41 Not to all the people, but to witnesses before appointed of God, even to us who did eat and drink with Him after He rose from the dead. 42 And He commanded us to preach to the people, and to testify that it is He who is ordained by God as judge of the living and dead. 43 To Him all the prophets bear witness, that through His name, every one who believes in Him should receive forgiveness of sins. 44 While Peter was yet speaking these words, the Holy Ghost fell on all who heard the discourse. 45 And believers of the circumcision who accompanied Peter were astonished, because that on the Gentiles also the gift of the Holy Ghost was poured out. 46 For they heard them speaking with tongues, and magnifying God. 47 Then Peter answered, Can any one forbid the water, that these should not be baptized, who have received the Holy Ghost as well as we? them to be baptized in the name of the Lord. remain certain days. 48 And he commanded Then they desired him to CRITICAL NOTES. Ver. 23. 'O IIéтpos is by the best critics omitted, being inserted as the commencement of an ecclesiastical lesson: 'Avaσrás, wanting in the textus receptus, is found in A, B, C, D, , and is inserted by Tischendorf, Lachmann, and Meyer. Ver. 24. The singular eionev, found in B, D, is preferred by Tischendorf and Lachmann to the plural eiσov, found in A, C, E, G, H, N. Ver. 33. Instead of VTÒ TOû εOû, found in D, G, H, Tischendorf, Meyer, and Lachmann prefer ἀπὸ τοῦ Κυρίου, found in A, C, Ε. EXEGETICAL REMARKS. Ver. 23. Tives Tŵv ådeλþŵv-certain of the brethren. These brethren perhaps accompanied Peter on account of the importance of the matter in hand, that they might be witnesses when he gave in his report to the church at Jerusalem. The number of men, as we are elsewhere informed, was six (Acts xi. 12). Ver. 24. Tŷ dè éπaúρiov—and on the morrow; i.e. the morrow after the day they set out the next morning. As the messengers of Cornelius took two days in journeying from Cæsarea to Joppa, a distance of thirty-two miles, so two days were also consumed on their way back. Vers. 24-26. Ὁ δὲ Κορνήλιος ἦν προσδοκῶν αὐτούς—but Cornelius was expecting them. He had calculated that they would return about this time, and had accordingly collected a company, composed of those who were similarly disposed with himself, to meet Peter: these were his relations (σvyγενεῖς) and his intimate friends (αναγκαίους φίλους). Ως δὲ ἐγένετο τοῦ εἰσελθεῖν τὸν Πέτρον, etc.—And it came to pass, as Peter entered, Cornelius having met him. The Codex Beza (D) has the following addition: II pooeyyiÇovтos dè τοῦ Πέτρου εἰς τὴν Καισάρειαν, προδραμὼν εἰς τῶν δούλων διεσάφησεν παραγεγονέναι αὐτόν· ὁ δὲ Κορνήλιος ἐκπηδήσας καὶ συναντήσας αὐτῷ πεσὼν πρὸς τοὺς πόδας προσεκύνησεν autóv" And as Peter drew nigh to Cæsarea, one of the servants running, told that he was coming; and Cornelius, having run out and met him, falling at his feet, did him reverence." Although defended by Bornemann, this addition is undoubtedly spurious, being found in no other Greek Ms. or version, except as a note on the margin of the Syriac. Πεσὼν ἐπὶ τοὺς πόδας, προσεκύνησεν—falling at his feet, did him reverence. It was the custom in the East to express the highest degree of respect by falling down at the feet of the person honoured. It is, however, probable that the reverence here bestowed partook rather of a religious than of a civil character. Cornelius regarded Peter as a being of a superior order, and was perhaps not altogether free from his former heathen notions concerning the deification of heroes, and the appearance of the gods in human form. O dè Πέτρος ἤγειρεν αὐτὸν λέγων, ̓Ανάστηθι, etc.—But Peter raised him, saying, Arise; I myself also am a man. Peter rejects the reverence which Cornelius paid him, because it savoured of divine homage. (Compare also the conduct of Paul and Barnabas at Lystra, Acts xiv. 15.) There is here a remarkable difference between the conduct of Christ and of His apostles. Christ never rejected any honour that was paid Him, nor rebuked His disciples and the multitude for worshipping Him,-thus proving that He claimed to be of divine origin. Ver. 27. Καὶ συνομιλῶν αὐτῷ εἰσῆλθεν—and conversing with him, he went in. Elone-went into the room where |