What Hour Are You In? (1Jn.2:18)

Acts 10:24–33 (NKJV)

24 And the following day they entered Caesarea. Now Cornelius was waiting for them, and had called together his relatives and close friends. 25 As Peter was coming in, Cornelius met him and fell down at his feet and worshiped him. 26 But Peter lifted him up, saying, “Stand up; I myself am also a man.” 27 And as he talked with him, he went in and found many who had come together. 28 Then he said to them, “You know how unlawful it is for a Jewish man to keep company with or go to one of another nation. But God has shown me that I should not call any man common or unclean. 29 Therefore I came without objection as soon as I was sent for. I ask, then, for what reason have you sent for me?” 30 So Cornelius said, “Four days ago I was fasting until this hour; and at the ninth hour I prayed in my house, and behold, a man stood before me in bright clothing, 31 and said, ‘Cornelius, your prayer has been heard, and your alms are remembered in the sight of God. 32 Send therefore to Joppa and call Simon here, whose surname is Peter. He is lodging in the house of Simon, a tanner, by the sea. When he comes, he will speak to you.’ 33 So I sent to you immediately, and you have done well to come. Now therefore, we are all present before God, to hear all the things commanded you by God.”

vs. 24

And on the following day entering into Caesarea as Cornelius was waiting for them, he had called together his male compatriots and best of male friends. (MAST)

The traveling party entered the city of Caesarea four days from the time that Cornelius had his visitation of the angelic light (Acts 10:30). So it took them an extra day to return home to their commander. There were at least six men of the circumcision group from Joppa who traveled with Peter and the Roman soldiers (Acts 10:23; 11:12), and this may have been what slowed down the travel time. It only took around six hours for Cornelius's men to travel the thirty miles to Joppa from Caesarea(Acts 10:8-9). Therefore, having seven extra men dramatically slowed them down. We also discussed, in our previous study, that Peter was to make no superficial judgments about the men and especially their eating habits.

I can only imagine what it would have been like traveling with six other men of the circumcised party while, as Peter did, working to unify the two vastly different cultures. Having the delayed travel time, it may have been necessary to obtain another meal for the evening. And with the Roman men in charge of the travel party, who knows what may have been the offering. This is typical of the circumcision group, always slowing down the progress of the Gentile pursuit of Christ. Nevertheless, the circumcision group attend, by God's design, to be an objective witness of Holy Spirit's outpouring upon the Gentiles, for those back in Jerusalem. Peter had his hands full and had alot of explaining to do for the Jerusalem church (Acts 10:45; 11:4,12). Nevertheless, this would have also prepared Peter for what he was going to share with the house of Cornelius. The time spent with the three other Roman soldiers would have given Peter a good idea of what was already working in the heart of Cornelius, as his men would have known the mind of their master.

We see in this text that Cornelius was waiting for this traveling party and was eager to hear the message that Peter was to bring. Based on our previous studies, we can liberally assume that Cornelius was keeping a close eye on the arrival of Peter and his men. He probably was up all night wondering how soon the men would return with the famed and respected man of God, who had witnessed the life of Christ, learned directly from the Master, and was sent out by the resurrected Lord himself. Having been a day late of the ETA (expected time of arrival), Cornelius may have been anxiously waiting and worried for his men.

Now what exactly Cornelius already understood concerning Christ, I do not know for sure; but I do know he understood something of him, and understood, most of all, his sinful conscience. (Acts 10:37). Peter may have gotten the impression that the men of the traveling party already knew of the stories and more likely the rumors of Jesus of Nazareth. It is hard to imagine that a Roman Centurion stationed in the country of Israel didn't know anything of what was occurring concerning a man proclaiming himself to be the Son of God. Therefore, the fact that Cornelius was waiting to hear from Peter shows how eager he was to know and understand the fulness of Christ. Does this describe your heart? As a seeker, are you daily looking for the assurance of the Holy Spirit's witness of your salvation? As a believer, are you daily looking to meet with your Lord and renew that fellowship in the Holy Spirit? Are you anticipating the Lord's imminent return to judge the unrighteous world in justice without mercy? Christ is indeed coming again, but Cornelius was looking afar off to not be passed by without the opportunity to call on Him who saves.

We also see in this text that Cornelius was eager for his own countrymen and best friends to know and understand what was occuring in Israel, and of the change that was occuring within himself. Cornelius was looking afar off for the return of his men with the news of Peter's witness; and therefore upon receiving word of their entrance into the city, he calls all of those under his responsibility together, to hear what the man of God has to say concerning the Christ. This shows that Cornelius already had a selfless heart, and was not only looking out for himself but for his friends. It also shows the transparency of his government over his own house and position in the Roman Army. All his men were to be included in his mission and plans of service to God. By including all of them it showed that he was not operating in the darkness and was hiding nothing from Rome or the Caesar. This may have been the reason his men trusted him so well. This was going to be a church that served the greater good of the community; rather than be a burden, to the detriment of the city.

Some presuppose this verse to support infant baptism, as we will later see that the Holy Spirit fell on all who were of his house and were baptized (Acts 10:44,47), but their were no children of this house. Only the men who served under the leadership of Cornelius were present. There is nothing said of a wife or children at this point in the narrative or in the remainder of the book of Acts. The Greek article tous (the) and the adjective syngeneis (compatriot) gives us the identity of these close friends of Cornelius. The article tous (the/male) can also be used as an adjective in connection to syngeneis (kinsmen). It is the masculine plural form of the article to specify the gender of these people of the 'same' gene pool. The word syngeneis translated as relatives doesn't mean of the same immediate family but of the same pool of genes in his respective country. In other words, they are of the same nation.

The sentence continues on to say that these same men were his best friends. Therefore, this is not a different group of men that appear to be closer to him, but rather, only an extension of the description of the same group of men. Luke is saying that these men were more than just countrymen to Cornelius; they were his friends who fought with him in battle. Luke is giving the reader the window into the loyal relationship that Cornelius had with these men because of the loyalty to which they had served him. Cornelius wants all these men present because he desires that they would receive the same eternal reward that he would receive, for he did not accomplish this honor on his own. But they must be present to hear and receive it. Again, the Greek article tous (the/male) precedes the adjective philous (friends), which reiterates that this group of people were all men. By way of brief application, it is good to identify that women were not used for this type of service in Rome, and never once do the Scriptures condemn its practice. Women were not used in the Army or for the business of foreign affairs; for the their own protection and for the greater protection of society. This is not to say that women shouldn't be used at all, but that certain roles should be reserved for those most qualified. Even the house-slaves of Cornelius were men who were most likely former soldiers and understood the high physical demands on the body. The older men were most likely the ones who served in the house with Cornelius performing the local business as well as the global. Therefore, it would not be a disgrace to follow such an example, as it is right and good for the men to be the protectors of the land and the women to be the fruit bearers, as Dorcas was set forth as an example.

vs.25

Now as Peter entered in to meet him, Cornelius laid at his feet and worshiped. (MAST)

Finally, the long awaited promise has come to Cornelius, and we see here, in this text, the build up of anticipation in him. The excitement is flooding over Cornelius as he rushes to lay down at the feet of Peter, who has brought wonderful news. Peter hadn't even cleansed his dirty feet from the delayed journey. Peter's feet would have been dusted with the filth of mud and scum as he entered into the meeting house, where all the men had been gathered. In those days they wore open toed sandals, and it was common practice to wash one's feet upon entering a house. Cornelius, in awesome gratitude, takes a posture of humiliation, as he lays upon the ground before all his brave and mighty men of valor, and most likely kisses the feet of Peter, a man that he has never met. Can you picture this? Can you see yourself doing this with as much love and devotion to know the truth and witness of God? How much do you love what God has done for you? Cornelius had only read about it in the Septuagint, and heard about it, as it circulated throughout the whole nation; but he is now so apparently eager to receive it that he throws himself down at the one who has been the nearest to Christ, and confesses his unworthiness to be selected for this honor.

Romans 10:15 (NKJV)

15 And how shall they preach unless they are sent? As it is written: “How beautiful are the feet of those who preach the gospel of peace, Who bring glad tidings of good things!”

Indeed, this is a fulfillment of the prophet and the Scripture. Though Peter's feet had been stinky and filthy, these feet had brought a message of peace to men of war, and better news of good things than the evil that had plagued their conscience. Peter has arrived with the verdict: "It is accomplished" on behalf of those who repent and believe, in whom the Father has sent, to fulfill all righteousness (Jn.19:30; Matt.3:15). Therefore, this is a natural instinct of someone who generally has felt the generosity of the Lord's love. When was the last time, as a believer, that you fell prostrate at the foot of the message of the cross and simply worshiped? This expresses the shamelessness of this man's love for the gospel, before all his fellow men; and this is not his ignorance or his previous pagan tendencies, as the Caesar would demand such form of worship. This man studied the Word and was genuinely seeking the knowledge of God, and needed only the assurance and acceptance of the Holy Spirit. He understood what was coming, and that Peter was only a man, but he associates the message with the feet that had brought it, and distinctly remembers the angel clothed in bright light who promised it.

What Cornelius doesn't say or do is, "I am proud to have served your people, the Jews, with my alms giving and to have come to know and understand your customs. Please, be my guest; for I am proud to have you at my Roman hospitality." No, but what he does do is recognize that these are the feet that have brought the news of the gospel. We live in a time and a place of God's Providence that is too easy for us to take for granted the privileges that are given to us. Most of us do not know the history of how the Word of God came to us. Many men who worked to translate the Bible into the English language were murdered violently for us to have all these privileges. We have thousands of resources to help us study the Word of God, while the people of that age would have spent a year's wages just to have a portion of the Old Testament. Believe me, in those days, privilege and honor was not associated with pride in any way.

vs.26

But Peter uplifted him, saying, "Rise, like yourself, I too am a sinner. (MAST)

Peter, to encourage the man, debases himself before the meetinghouse confessing his prejudices as sin (Acts 10:28). The Greek verb egeiro (awaken) is used here to signify that the following words are what 'uplifted' Cornelius from the sense of his guilt. Therefore this verse should be translated and interpreted in the context of verse 28, and is why I chose to translate the Greek noun anthropos (man) as sinner. Peter is clearly making a comparison to say that he is a sinner of the same stature as Cornelius. Although the Jewish custom said that he should not eat and associate with Gentiles, Peter equates himself as a man who sins against the Lawgiver just like Cornelius. The term Gentile, in the mind of a Jew, was synonymous with sinner at this time in history. Jews were puffed up in their pride if other men didn't keep the Jewish customs; and saw themselves as a higher class of sinners and more dignified in their ways. We might better understand this attitude today with the term 'civilized'. There have always been cultures who perceived themselves superior because they were considered to be a more advanced civilization. The TR uses a compound word kago (like) to link the comparison of Peter and Cornelius, but the earlier scripts separate the conjunction kai (and) and the personal pronoun ego (I) in the first person to give the emphatic compound preceding the personal pronoun autos (yourself) in the third person, which indicates the link of comparison καγω αυτος (like yourself). Therefore, Peter is clearly making it emphatically known that, although he is a Jew, he is shaped from the same pile of stinky waste as the Gentiles, and that there is now no distinction; all have sinned (Rom.3:9-20).

This is what Peter doesn't say, "Yes, I am Peter, the Pope of the New Apostolic Reformation Church; and do you know what I did for you on the way here? I ate a possum for the evening meal last night, now keep kissing my smelly and dirty feet 10 more times, and by the power vested in me, I absolve you from today's sins." Nor does Peter say, "I am a free-will Baptist and I am proud of your decision; for I have decided to come a long way for you to raise your hand, walk out of your pew to the alter and make a public declaration of my pride in you." No, none of these; Peter is saying, "I am no better than you. In unworthiness of the news of the gospel, I am equal to you in every way." In the next verse, Peter walks with him openly confessing his sinful prejudices before them all. And the message that he is about to give is the forgiveness of ALL sins: past, present, and all the future sins in their current body given over to death.

vs.27

And with similar speech, he came in, even to find many with one accord, . . . (MAST)

The NKJV doesn't give us the depth needed here to be in the same frame of mind as Peter. Luke is intending to show us more than just a conversation with Cornelius is occuring here. He is trying to show us that in a similar fashion or in the same mind of humility of the previous statement, in which Peter confesses that he is a sinner, that he is even as they are before God. We clearly see this in the following verse, but the main thrust of this verse is what Peter came to find in the meetinghouse. He found most, if not all, of Cornelius's men "standing together as one unit" to be in compliance to the Lord's orders. The Greek adjective polys (many) may have been used to indicate the possibility that not all 600 men of Cornelius's cohort were present. Some of the men may have been on duty and missed this opportunity due to other Roman obligations; and does not prove that not all of the cohort was submissive to their master. It only evidences that a great number were present. The Greek verb synerchomai (one assembly) used as a substantival participle is a military term. In this context it means that the men were gathered as a general assembly reporting for orders; or to put it another way, standing at attention. This is the manner upon which Peter found these men. They were ready for duty.

Therefore, when this word is used in the context for gathering for the Lord's ordinances, like the Table of the Lord, a believer's baptism, or even a marriage ceremony, we are to be prepared to give the Lord our serious attention like men prepared for battle. It gives us the reverential respect for the order of worship. When we come together it is not for just any vain purpose, but to take in the weighty matters of God. We are coming to hear God speak to us, and therefore we should be prepared to listen. Now we should not confuse this reverence with a drill Sargent mentality, that God only barks orders and is not interested in your joy and pleasure. God does desire that this should be a time of joy and close communion with Him, but like a soldier would give his commander attention, we are to come with a similar attitude being quick to listen (James 1:19).

συνέρχομαι.*

In Ac. 15:38 συνέρχεσθαι εἰς τὸ ἔργον means “to journey with someone” on a common missionary enterprise.1 1 C. 11:17 ff. is theologically important. Here the word is a technical term for the coming together of the Christian congregation, especially to administer the Lord’s Supper. Paul attacks scandals in Christian gatherings, e.g., divisions, the lack of order and discipline at the Lord’s Supper. In 1 C. 14:23, 26 Paul takes up again the question of Christian gatherings and in his directions on spiritual gifts speaks of the task, position and legitimacy of speaking with tongues.2

Schneider

Kittel, G., Bromiley, G. W., & Friedrich, G. (Eds.). (1964–). Theological dictionary of the New Testament (electronic ed., Vol. 2, p. 684). Grand Rapids, MI: Eerdmans.

vs.28

. . . saying even unto them all, "You yourselves are acquainted with how offended a man of Judaism becomes when adjunctly taken or aids and abets a foreign power. But now I, even God, considers no one, as a foreign man, common or unclean. (MAST)

Again, in continuation of the same humble pattern of speech, Peter addresses how he himself once felt towards the Roman rule in the land of Israel. First, he reminds them that it is an offense to be overtaken by another military power and to be used as fuel for the pride of another nation that consumes their resources and to be the means of taxation for the lifeblood of a super class of so-called world leaders (gods). Peter's confession, however, stands corrected through God's vantage point. While he says that though he used to feel this way towards Gentiles, God had never considered Gentiles as sinners on the standard of merely being a foreign nation to Israel.

The Gentiles were sinners because that is the nature of their heart and disposition towards God. Being born a Gentile made a person a sinner no more than being born a Jew made Peter a saint. Peter is saying that both Jew and Gentile are born in sin and under the wrath and condemnation of God (Rom.2:12; Gal.3:22). Israel was only chosen to be the means by which the oracles of God would work through to save His people from sin (Jn.4:22; Rom.1:16; 3:1-2). Therefore being a foreigner is not what makes a man common or unclean. It is being a sinner that makes a man common or unclean. In terms of the sinful nature, Peter labored to say that they are equal. But Peter is superior in the sense that God had chosen him to be the authoritative witness of the fulfillment of the Word of God, and therefore he is superior as the administrator of the Lord's orders. In other words, as he is in submission to the Word of God, he is now commander in chief of these sinners, for God has made him a chief of sinners, as Paul later describes himself to the young Timothy (1 Tim.1:15).

vs.29

Because of this, I have come in submission to the subpoena. Describe now, upon whose word have you subpoenaed me?" (MAST)

Again, in continuation of his original confession of speech, he states the purpose for his submission. It was because of his change of heart that had been wrought by God through the vision at the Tanner's. Peter had changed the direction of the way he felt towards foreigners in his land. Therefore, this submission was not against his will, but was in a love for the very souls and salvation of these men. If Peter still had hard feelings towards the Roman soldiers, God would not have used Peter to assure the men of their salvation, for God only works through love and it is the power of love that bears fruit. Therefore, Peter's submission was sincere from the heart, not out of compulsion.

But Peter is still confused as to whose authority was behind this summons to appear and give an account. Because the soldiers testified that it was an angel who appeared to Cornelius, Peter did not just follow the course of events blindly. He labored to uncover the facts of the situation to make a more sound judgment. Therefore, Peter is not led by blind faith, but by truth. The Apostles and Scriptures never ask someone to follow any authority blindly, but that all things must be tested by the Word of God. The Apostels themselves didn't even claim to be the final authority, but only those things confirmed. The apostle Paul made this very clear to the Galatians that 'the church' is not final authority, but that the Gospel itself was. So the early church believed salvation was not through the Apostles, the church, or the sacraments, but through the Word of God; and that even if the Apostles themselves [the church] or an angel from heaven declare anything contrary to what 'had already been established' they were accursed of God.

Galatians 1:8 (NKJV)

8 But even if we, or an angel from heaven, preach any other gospel to you than what we have preached to you, let him be accursed.

vs.30

So Cornelius answered, "From four days until now - my very hour; I was fasting, but in the ninth hour of prayer in my house, lo and behold, a man appeared before me in bright clothing, . . . (MAST)

Before we study the mind of Cornelius in his response, let’s recall what Peter already knew concerning the facts of this occasion. In our last study, we looked at what the men of the traveling party already revealed concerning the subpoena. They told Peter that Cornelius was a just man and feared God with a favorable reputation among the Jews, and that he was 'instituted' by a holy angel to send for him and obey orders from Peter (Acts 10:22). Therefore, Peter is going to be testing Cornelius through these facts, which the men had already shared with Peter, and will want to validate if this was an angel sent by the Lord or if it was merely a demonic apparition.

Now in Cornelius's own testimony he gives the time frame of his institution and commission to bring about the ordering of these events. He begins with his attitude and passion of the search for truth. He basically says, "I haven't eaten in four days because I have been overwhelmed by what is taking place." His thoughts have been consumed with knowing and understanding this God who delivered Israel throughout her history and has brought conviction to his mind concerning sin and judgment, and he cannot eat until he finds the solution. This is why he says, ". . . until now - my very hour!" This was his hour of joy and the fulfillment of his anticipation. He wasn't fasting merely to fast for fasting sake, but that he was not able to eat until the answers to his questions were fulfilled. The knowledge that he attained by studying the Septuagint and the Jewish culture had his belly twisted in knots and it was not in his nature to eat at this time. He was in a constant state of prayer seeking the Lord and meditating on what he was discovering about this Hebrew God.

Now with joy on his face he describes, that in the midst of all this, a man came from out of nowhere and appeared before him in the solitude of his room clothed in light. Now Cornelius says this was a man who appeared before him, not a spirit or a ghost. Therefore, this was a solid form of matter, not a blurred vision. Now Luke recounts this with the Greek noun aner (man), but when recounting Peter's testimony about his prejudices, he uses the Greek noun anthropos (man). The Greek noun anthropos is mostly used when speaking of man's cultural relationship to one another and to God; in other words, man's sinful characters. But, here, Luke uses aner to describe the characteristics of the being that appeared before him. This is important, because Peter was not going to take orders from an improper authority in matters of the Christian faith. God will always use a man to institute a form of government authority over another. The angel did not appear as a woman, but as a man. Therefore, anthropos is most often used as a word for the general use of mankind, which includes both men and women. But, here, the angel is identified as a man in direct distinction from a woman. Therefore, this "word" (logos) was not the authority of a woman (Acts 10:29), but of a man. When God incorporates His authority into the created order it is always through the 'word' of a man (Jn.1:1). Now we may be tempted to presume that this was not an angelic man because of this word, but context always defines a word.

Peter already understands that this was a holy angel through the word of the soldiers, and that this man appeared in the midst of a solitary presence of Cornelius's room. A man could not just walk into a Roman Centurion's quarters without being noticed by other soldiers on guard. This man of light also appeared right before the very eyes of Cornelius and did not walk through any entrance way. This was a miraculous visitation. By way of application, we are to be aware of the unseen angelic presence continually around us (1 Cor.4:9; 6:3). There are demonic powers at work and there are holy and elect angels that are commissioned by God to be the saint's protectors as Christ intercedes for them. There will be no females in heaven, but only redeemed souls that are transformed and renewed into a more glorious and incorruptible body, for it was Eve who was deceived (Matt.22:30; 1 Pet.3:4; 1 Cor.15:53). In the resurrection we will be superior to angels and redeemed women will be equal to men, if they can learn to be submissive in the body of death (1 Tim.2:11-15). Therefore, it was good for Peter to ask for the badge of Cornelius's authority to subpoena.

It is also more clear that this man was an angel by the apparel that he was robed in. The Greek adjective lampros (light) describes what this man covered himself with. This speaks of this particular being's need for God. This being was not self-sufficient or his own source of life and light. The being merely reflected the source of light of which clothed his substance. Now we know that angels are ministers of righteousness, and that even the devil appears as an angel of light; but how do we know that this was a word of God?

2 Corinthians 11:14–15 (NKJV)

14 And no wonder! For Satan himself transforms himself into an angel of light. 15 Therefore it is no great thing if his ministers also transform themselves into ministers of righteousness, whose end will be according to their works.

vs.31

. . . saying, '"Cornelius, your request is answered, and your alms are accepted in the judgment of God. (MAST)

The answer to our question is found in the message that was given to Cornelius, and in Peter's discernment and confirmation of it through the filter of the witness of Jesus Christ and of the Holy Spirit. The message that the angel brought did not contradict what God has already spoken concerning His justice. The message was in keeping with the Gospel and was justified through the Gospel.

The key here is understanding the attitude of Cornelius in his prayer, and this is why Peter was required as the Holy Spirit's instrument to offer the assuring factor of the angel's message. The message of the angel contained enough information to give Cornelius the assurance that he desired, but God works in threes to confirm and authenticate a witness (1 Jn.5:6-9). The Holy Spirit could have only used the angel, but calls for the authority of Peter as well. Therefore, Peter's face to face encounter was necessary to incorporate the assurance of salvation in the mind of Cornelius. Merely an angelic message is not enough to appease the defiled conscience of man. This is one reason why it is necessary for a professor of faith in the Lord Jesus Christ to believe that He was God in the same form of flesh and blood as men (1 Jn.2:22; 4:3; 2 Jn.7).

Now for a prayer to be answered by God, it must justified in the sight of God; and for any form of good works, that is acceptable by all men, to be 'remembered,' it must be justified by God. The Greek verb mimneskomai (remembered) is not a forensic term that is used to define the justification of God, but justification is strictly implied, here, through the use of this word. When the Scripture teaches that God remembers a person's sin no more, through the justification of His Son, it means that those sins are no longer counted against them. But the opposite of that is true as well. If a person who is not justified by God, no matter how much good, in the sight of men, they have done, God does not remember or count them towards their reward. By this we know that God doesn't accept sinful men based on their good works, but only upon His own holy nature of sovereign mercy, and through the justice that was laid upon the Eternal Son of God.

Isaiah 43:25 (NKJV)

25 “I, even I, am He who blots out your transgressions for My own sake; And I will not remember your sins.

Ezekiel 3:20 (NKJV)

20 “Again, when a righteous man turns from his righteousness and commits iniquity, and I lay a stumbling block before him, he shall die; because you did not give him warning, he shall die in his sin, and his righteousness which he has done shall not be remembered; but his blood I will require at your hand.

The Greek preposition enopion (before) can also be translated "in the judgment of," which in this context, means that God determines what constitutes as good works. The alms giving was accepted based on the spirit in which they were offered and upon the God who justifies. Luke gives this inspired and inerrant summary as the prelude to this account: “Searching to know more clearly all spiritual insight, about the ninth hour of the day, he saw an angel of God appear to him and call him, “Cornelius!” (MAST)(Acts 10:3) Though the angel startled Cornelius, the message was one of assurance, and thus the more he considered what was happening to him, the more excitement and anticipation built up in him for these things to take place. Therefore, this is indeed his "very hour."

ἐνώπιον (enōpion). prep. before, in sight of, in front of. Spatially, “in front of”; abstractly, “in the presence of” and “in the judgment of.”

This word can mean “in the presence of”; it can be used for being in the presence of humans (e.g., Luke 24:43, Acts 10:30). It is often used of being “before (enōpion) God” or “in the sight (enōpion) of God” in a formal or official sense (e.g., Rom 14:22; Gal 1:20; 2 Tim 2:14).

Benjamin M. Austin

Austin, B. M. (2014). Divine Presence. D. Mangum, D. R. Brown, R. Klippenstein, & R. Hurst (Eds.), Lexham Theological Wordbook. Bellingham, WA: Lexham Press.

vs.32

Therefore commission men to Joppa and subpoena Simon, whose honored as Peter. He is staying in the household of Simon the Tanner near the sea. On his arrival, he will preach the explanation to you."

The angel orders Cornelius to send men to Joppa to collect the man of honor called Peter. Peter is in the position and seat of honor as the most outspoken of the Apostles. The following information also confirms the angelic identity of this man, because no one could have known the whereabouts of Peter's lodging, the name of the Tanner or his trade, and a house near the sea. The earlier scripts exclude (Acts 10:32c) which is the latter portion of this verse. They also exclude (Acts 10:6b) but I believe these portions to be necessary to extract the full intentions of Luke's account of these events. Why the Alexandrian tradition left these sections out, we may never know this side of Christ's coming, but I know this: that both textual traditions are necessary to gather the full counsel of God. For example, in my translation of (Acts 10:28), the Alexandrian scripts use the compound kago (and I) while the TR separates kai (and) and emoi (me), by which I was able to see the fullness of the Holy Spirit's intent to translate this portion as such: (But now I, even God . . .); and another example where the TR uses kago and the Alexandrian separates kai (too) and ego (I) in (Acts 10:26): (. . . like yourself, I too . . .). We can praise God that His Word was preserved through both traditions and that not one jot or tittle will be removed from the Word until all is fulfilled.

Matthew 5:18 (NKJV)

18 For assuredly, I say to you, till heaven and earth pass away, one jot or one tittle will by no means pass from the law till all is fulfilled.

vs.33

Therefore I sent for you promptly; and even now you create joy by coming. Now therefore, we are all present before God to obey all things ordered of you by God." (MAST)

We see, here, the attitude of Cornelius and his true motive. He is seeking the joy that is in the Lord. He was paying close attention to the Word of God and to the word of the angel, and now by testing what the angel said, by sending for the honorable judgment of Peter, the Providence of God has been fulfilled; and that joy has filled him and his men. This expresses his faith in God's Word and trust in His Lordship over 'all things.' Peter responds to this with the message of the Lordship of Christ over all, but Cornelius was not able to discern his own faith. Indeed the witness of the joy of salvation was already present, but God has come to formalize it for the spiritual benefit of the city of Caesarea, as the Holy Spirit will be poured out on all these men who are present; to be God's witnesses, not only in Caesarea but throughout the Roman world; for they were given the gift of various earthly languages to bring this very message of forgiveness through Jesus Christ of Nazareth to every tongue, tribe, and nation; as it was 'instituted' and ordered of the Lord, and the gates of hell will not have the power to contain these men by its prison of death; for these men will be the protectors of LIFE! . . . and that life in HIS NAME!