ROBERT
HALDANE:
We are informed, Acts 10, that Cornelius
lived in Cesarea, in the neighborhood of Jerusalem; that he was a devout man,
and one that feared God, who gave much alms to the people, and prayed to God
always; that his prayers and his alms came up for a memorial before God; that he
was a just man, and of good report among all the nations of the Jews; and that
he was acquainted with the Word which God sent unto the children of Israel after
the baptism of John, preaching peace by Jesus Christ.
After all this,
although Cornelius was a Gentile, and uncircumcised, it would be contrary to the
whole tenor of Scripture of Gentiles. But his acceptance with God is in
perfect conformity to all that the Gospel declares concerning the salvation of
men.
1st, Cornelius was a devout man (eusebes),
Acts 10:2, that is, godly, pious.
This word is
found only in three other passages in the New Testament-in the same chapter,
verse 7, where it characterizes one of the servants of Cornelius: and again, in
the book of Acts 22:12, where it is applied to Ananias, who is expressly called
"a disciple," and who received from the Lord the singular honor of being charged
with his first message to the Apostle Paul. Finally, this expression is
employed in the 2nd Epistle of Peter 2:9, where that Apostle designates by this
epithet the servants of God, whom he knoweth how to deliver out of temptations,
and who are there opposed to the unrighteous. The application, therefore,
of this epithet to Cornelius, is of itself sufficient to determine his character
as one who was justified by faith; for we know, that all those who are
justified, are till the moment of their justification (asebes) ungodly, Romans
6:5, which is the opposite of (eusebes) godly.See Titus 2:12, asebeia,
ungodliness, in opposition to which the Gospel teaches to live eusebos, godly;
and see II Tim. 3:12.)
Here, then, we have full proof
that Cornelius was a justified believer.
2nd,
Cornelius was one that feared God.
When the
Scriptures make use of this expression, it always respects the true God;
Cornelius, therefore, is here represented as fearing Jehovah, the God of
Israel.
It is the character of all who are wicked, or in
their unregenerated state, "there is no fear of God before their eyes." On
the other hand, it is a promise made by God to all his people, that he will put
his fear in their hearts; Jeremiah 32:40. It is declared to the praise of
the churches in Judea, that they walked in the fear of the Lord, which is
connected with the comfort of the Holy Ghost; Acts 9:31. It is by grace
that the children of God serve him acceptably with reverence and godly fear;
Heb. 12:28. There is not a more definite characteristic of a believer than
the fear of God.
3rd, Cornelius gave much alms to
the people.
This declaration concerning him is made in
connection with that of his fearing God; and immediately afterwards it is noted,
that this service was accepted of God, proving that it was good in his
sight. But no work is recognized in Scripture as good and acceptable to
God, except it proceeds from faith. The expressions, good works and
well-doing, are not employed in the New Testament to signify any moral virtue
practiced by those who do not believe the Gospel, nor any works, but such as are
the fruits of the Holy Spirit. The only passage which appears an exception
to this is, Romans 8:3. The children of God are saved by grace through
faith. They are the workmanship of God, created in Christ Jesus unto good
works, which God hath before ordained that they should walk in them. In
the same chapter of the Epistle to the Hebrews, where the Apostle says, that
without faith it is impossible to please God, he refers to the memory of those
who through faith wrought righteousness.
4th,
Cornelius prayed to God always.
Men may worship an
unknown God, or a God of their own imagination, but they cannot pray to the true
God, without believing in him as he hath revealed himself to man. Without
faith, it is impossible to please him; for he that cometh to God must believe
that he is, and that he is a rewarder of them that diligently seek him.
And this last proposition no one can believe without express Divine testimony;
for there is no other means of knowing this fact. Nor can we believe that
God is what he really is, without the knowledge of that revelation of his
character which he has vouchsafed. Faith is not a conjecture, or a
doubtful opinion, but a persuasion and cordial reception of the truth of what
God has declared.
On this subject, the wisest of the
ancient philosophers were entirely ignorant. "I think," says Seneca, "we are not
only blind to true wisdom, but are very dull and slow of apprehension in those
things which seem to be discerned and understood." The world by wisdom
knew not God.-How a sinner could be justified, a subject on which the works of
creation, and the work of the law written in the heart, are silent; how such an
one could approach to God, who is holy; what communion could be established with
him; and, above all, on what foundation man could hope for a reward from God-are
questions which none but God could answer. The things of God knoweth no
man but the Spirit of God. How, then, shall they call on him in whom they
have not believed? Besides, in order to be heard as was Cornelius, a man
must ask in faith, nothing wavering; for he that wavereth is like a wave of the
sea, driven with the wind and tossed; for let not that man think that he shall
receive anything of the Lord. But how shall they believe in him of whom
they have not heard? Romans 10:14.
5th, The
prayers and alms of Cornelius came up for a memorial before
God:
Did ever the prayers and the alms of an
unbeliever go up before God for a memorial? Is not the sacrifice of the
wicked an abomination in his sight?
Here, then, we have a
proof that Cornelius worshipped in the faith of the promised Mediator; for no
man can come to the Father but by him. This is a solemn truth, declared by
Jesus Christ himself, and strikingly held forth in all the ceremonial
observances of the Old Testament.
But if Cornelius was
accepted by God on account of his alms and prayers, without faith in the
Messiah, then it follows, that, being ignorant of God's righteousness, and going
about to establish his own righteousness, he had attained to righteousness by
the works of the law and not by faith, in direct opposition to all the Apostle
Paul has declared in respect both to Jews and Gentiles.Besides, it is twice
intimated, that Cornelius, on praying to God, had respect to the instituted
worship at Jerusalem.
It is said that he prayed at the
ninth hour, which was the hour of prayer in the temple, Acts 3:1, and the time
of the evening sacrifice. What reason can be assigned for this, but his
faith in the Messiah?
The Temple of Jerusalem
was a remarkable type of the Redeemer, and the medium of communication between
God and the people of Israel. There alone the appointed sacrifices could
be offered, and the prescribed worship rendered to God. When the Jews were
at a distance from the temple, they showed their respect for it, by lifting up
their hands towards the Holy Oracle. At its dedication, Solomon besought
the Lord to hear from heaven the prayers of his people when they spread forth
their hands towards that house. Jonas said, in the belly of the fish, "I
will look again toward thy holy temple!" Daniel in a distant land prayed,
his windows being open in his chamber towards Jerusalem; and when, during his
prayer, a messenger was sent from Heaven to make known to him that remarkable
revelation concerning the birth of the Messiah, it was "about the time of the
evening oblation."
It was at the same hour that
Elijah offered his prayer and sacrifice; I Kings 18:36. And at the same
hour Jesus Christ gave up the ghost; Matt. 27:45; Luke 23:44.
It was also at the ninth hour, at the time of that
oblation, while Cornelius prayed, that an angel brought to him a message from
God. In the dedication prayer of Solomon, express mention is made of the
stranger who shall pray towards that house. "Moreover, concerning a
stranger that is not of thy people Israel, but cometh out of a far country for
thy name's sake (for they shall hear of thy great name, and of thy strong hand,
and of thy stretched-out arm), when he shall come and pray towards this house,
hear thou in heaven, thy dwelling-place, and do according to all that the
stranger calleth to thee for."
The prayers and alms, then,
of Cornelius came up before God, in the name of the same Mediator through whom
the prayers and the alms of the people of Israel were
accepted.
It is said, Acts 10:31, "Thy prayer is
heard." This is conclusive. Not only did the prayers of Cornelius in
general find acceptance with God, but the prayer that is here said to be heard
must have concerned the Messiah. How otherwise could this vision have been
an answer to his prayer? The direction to send for Peter to make known to
him the actual appearance of the Messiah, is stated as the answer to that
prayer. But it could not have been an answer to it, unless it had
concerned the coming of the Messiah. "Thy prayer is heard, Send,
therefore, to Joppa."
The things which he learned by
sending to Joppa, were the things which had formed the subject of his
supplications. The knowledge of the Messiah, as come in the flesh, was the
answer to his prayer. It must then have been the object of it. As
believing Jews were now everywhere looking for the redemption of Israel, what
should prevent Cornelius from having the same expectation? What was there
known to them that could be unknown to him? He lived among them, while
many of the Jews themselves sojourned in distant
countries.
To suppose that Cornelius could not have been
saved, without hearing the words of Peter, and that he must have perished had he
died previously, is to condemn all the Old Testament saints, without excepting
Abraham himself. Had the salvation of Cornelius been the only object, this
message, this journey of Peter, and his vision itself, were all
unnecessary. The grand object of the vision and extraordinary message
was to instruct the Apostle, and to reconcile the Jewish believers to the
calling of the Gentiles.
6th, Cornelius, whom
his servant calls "a just man," was "of good report among all the nation of the
Jews." (Besides the Lord Jesus, who is the Just One, there are in Scripture
nine other persons called just or righteous; Abel, Noah, Abraham, Lot,
Simeon, Joseph, John the Baptist, Joseph of Arimathea, and
Cornelius).
The same testimony is given to Ananias; he
had "a good report of all the Jews which dwelt," at Damascus. Another
centurion, who was not an Israelite, was recommended to Jesus, as one who loved
their nation, and was worthy; of whom Jesus said "unto the people that followed
him, I say unto you, I have not found so great faith; no, not in
Israel."
Here is a case parallel to that of Cornelius,
decided by the Lord himself. A just or righteous man is the most
distinguishing descriptive appellation of a servant of
God.
Finally, Peter addressed
Cornelius as one who was acquainted with "that word which God sent unto the
children of Israel, preaching peace by Jesus Christ."
"That word," said he, "YE KNOW, which was published throughout
Judea, and began from Galilee after the baptism which John preached; How God
anointed Jesus of Nazareth with the Holy Ghost, and with power: who went about
doing good, and healing all that were oppressed of the devil; for God was with
him," Acts 10:37
.
On what ground, then, is it
asserted that Cornelius was ignorant of the true God?
Not only the whole tenor of Divine revelation,
from the beginning to end, forbids us to entertain such an idea; but we find in
the narrative itself, accumulated proofs which demonstrate the
contrary.
And what is the foundation on which, in the face
of all these proofs, the opposite opinion is built? Solely on the
declaration of Peter, "Of a truth I perceive that God is no respecter of
persons; but in every nation, he that feareth him, and worketh righteousness, is
accepted with him," Acts 10:34.
We have already seen who
are those that, according to the Scriptures, fear God, work righteousness, and
are accepted by him. That God is no respecter of persons is often
repeated; Paul affirms it both of Jews and Gentiles.
In
spite, however, of all that had been said by the prophets, and notwithstanding
the express commandment given by the Lord Jesus Christ himself to the Apostles
to preach the Gospel to every creature, the prejudices of the latter were so
strongly rooted, as to render a new revelation to Peter necessary, in order
that he might be convinced of the duty of announcing the Gospel to the
Gentiles. A revelation, by the vision he saw, was for this purpose
accordingly made; but even then the import of it was not understood by
him. Nor did he comprehend it fully till informed by Cornelius of the
revelation with which he had also been favored. Peter had then no further
doubt concerning the meaning of the words uttered to him by the voice from
heaven, "What God hath cleansed that call not thou common," and he immediately
exclaimed, "Of truth I perceive that God is no respecter of persons: but in
every nation he that feareth him, and worketh righteousness, is accepted with
him." Can words be more decisive than these to demonstrate that
Cornelius was a converted man before he saw Peter?
Peter here takes it for granted that God had before accepted Cornelius, and that
if he had not accepted him it might be said he was a respecter of person.
If so, Cornelius must have been a believer in the Messiah. His faith must
have been the same with that of Abraham and the believing Israelites.
Destitute of faith in the Messiah, God's rejection of him would have shown no
partiality, and the God of the whole earth could not have been said to be a
respecter of persons. Cornelius must, in all respects, have been on a
level with Jewish believers who had not heard the Gospel.
Peter also here determines the import of the phrase fearing God. According
to him, it belongs only to the person who is accepted of God. Such a
person is accepted by God to whatever nation he may belong. It must imply,
then, the knowledge of God in his true character, as the just God and the
Saviour. It is here necessarily implied, and was before expressly stated,
that Cornelius was a fearer of God. Here also it is implied that Cornelius
was a worker of righteousness. But does this character belong to any
unconverted man? Can any worker of righteousness perish? Here, also,
Cornelius is said to be accepted of God before he hears a word from
Peter. The news that Peter brought concerning the appearance of the
Messiah was indeed glad tidings, but now, though the first time he knew it was
an accomplished fact, yet he had previously known it, like Abraham, as a thing
to be expected. If Cornelius was a man accepted of God before he saw
Peter, he could not have been ignorant of the hope of Israel. What more
could have been said of Abraham himself than that he was accepted of God?
Did God ever accept any unconverted man?
Not only was
Cornelius a man accepted by God before his interview with Peter, but
according to the necessary import of Peter's language, every man of any nation
who fears God and works righteousness is accepted by him. Salvation never
was confined to the Jews, and those who were incorporated with their
nation. To enjoy the ordinances of the Jewish religion, circumcision was
absolutely necessary. But to have salvation through Abraham's seed, it was
only necessary to believe the promise made to Abraham about the
Messiah. This faith produces the fear of God and works of righteousness in
all who receive it, Gentiles as well as Jews. But the true fear of God and
works of righteousness are never produced without some knowledge of the grand
promise made to our first parents that the seed of the woman should bruise the
head of the serpent.
In one word, Cornelius the
centurion honored God, in the same manner that the elders did, who, by faith,
"obtained a good report." He was acquainted with the worship of the Jews,
and was informed of the message which God had sent to Israel, preaching peace by
Jesus Christ, although not hitherto addressed to uncircumcised Gentiles.
Until Peter was sent to Cornelius, Jesus had not been announced to them as the
Saviour. Before his advent it was only necessary to believe in the Messiah
to come, the seed of the woman, the promised deliverer; but after he appeared on
earth, and was preached to the Gentiles as well as to the Jews, it became
indispensable for all who heard of his name, to believe that Jesus was the
Christ, or Messiah. It is on this account that the Apostle John declares,
that "whosoever believeth that Jesus is the Christ, is born of God;" I John
5:1.
This implies two things. First, A proper
understanding of the character of the Messiah who was to come; and, Secondly,
That Jesus, whom the Apostle preached, was he. This could not be known
till after he appeared, and was pointed out as "The Son of
God."
Accordingly, Cornelius was informed by the angel,
that the person of whom he was directed to inquire, would tell him "words
whereby he and all his house should be saved." This did not prove that he
was not till then accepted of God, any more than the apostolic commission proved
that none were accepted in Jerusalem previously to their hearing and believing
the proclamation concerning the death and resurrection of Jesus Christ.
But, as God was about to afford to Cornelius new light, and to give him a new
commandment--"THIS is my beloved Son; hear him," it was requisite that he should
attend to it; just as it is indispensably requisite for every Christian, who is
ignorant of any part of the will of God, to obey it as soon as it is made known
to him.
It is only necessary to remark further, that when
it is said, "The Holy Ghost fell on all them which heard the Word," Acts 10:44,
this does not refer to their first receiving the Holy Spirit, but to what Paul
calls "the manifestation of the Spirit," I Cor. 12:7, for it is immediately
added, that "they spake with tongues." It was in the same manner that, on
the day of Pentecost, the Holy Ghost was poured out on the apostles, in his
miraculous gifts, long after they were the subjects of his internal influence,
and after they had received the Spirit from the Lord Jesus Christ, by his
breathing on them, John 20:22.
Cornelius, then, was a
spiritual worshipper of God, under the old dispensation, who, like the Eastern
Magi, the Ethiopian Eunuch, and many others, was waiting for that Messiah, who,
when he should come, "was to tell his people all things," and who was "set for
the fall and rising again of many in Israel, that the thoughts of many hearts
might be revealed." All in Israel, and others besides, professed to be
looking and waiting for the Messiah. But his advent was to be the test of
their sincerity. It was to show who should abide the day of his coming,
and who should stand when he appeared; for he was to be like a refiner's
fire. The case of Cornelius, therefore, forms no exception to that
universal truth which the Scriptures declare of the way in which man shall "be
just with God."
[From the 1853 edition of COMMENTARY ON ROMANS, by Robert
Haldane (1764-1842), pp. 672-678.]
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