At this point the Church took a new departure, and the gospel broke over the walls of Jewish exclusiveness and was preached for the first time to pure-blooded Gentiles. Caesarea, built by the great Herod, was practically a Roman city, and the official seat of the Roman government in Judea. Cornelius was an officer of high rank, and it would seem naturally of noble character. He had no sympathy with the religious fables and sensuous indulgence of his time, and was attracted to the Jewish faith, which stood alone in the world for pure and undefiled conceptions of God. He adopted some of its characteristic features-its hours of prayer, its practice of fasting, and its almsgiving.
He had apparently set apart the whole of this memorable day for earnest inquiry as to the way of salvation, and as the sun was declining an angel brought the necessary indication of the steps that he should take. In the meanwhile God was about to prepare Peter to bring Cornelius into the perfect light. On the following day, as the messengers of Cornelius were nearing Joppa, the vision of a redeemed world from which Hebrew restrictions had vanished, opened to the Apostle a new and wider conception of God's purpose. [source]
Chapter Summary: Acts 10
1Cornelius, a devout man, being commanded by an angel, sends for Peter, 11who by a vision is taught not to despise the Gentiles; 17and is commanded by the Spirit to go with the messenger to Caesarea 25Cornelius shows the occasion of his sending for him 34As he preaches Christ to Cornelius and his company, 44the Holy Spirit falls on them, and they are baptized
Greek Commentary for Acts 10:5
Fetch [metapempsai)] First aorist middle (indirect, for one‘s self) imperative of metapempō 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 Acts 10:22. [source]
Reverse Greek Commentary Search for Acts 10:5
Acts 11:13Fetch Simon [μεταπεμπσαι Σιμωνα] First aorist middle imperative. Third time mentioned (Acts 10:5,Acts 10:22; Acts 11:13). Perhaps Peter is anxious to make it plain that he did not go of his own initiative into the house of Cornelius. He went under God‘s direct orders. [source]
Acts 24:24Sent for [μετεπεμπσατο] First aorist middle of μεταπεμπω metapempō as usual (Acts 10:5). [source]
Acts 24:25Was terrified [εμποβος γενομενος] Ingressive aorist middle of γινομαι ginomai “becoming terrified.” Εμποβος Emphobos (εν en and ποβος phobos) old word, in the N.T. only Luke 24:5; Acts 10:5; Acts 24:25; Revelation 11:13. Paul turned the tables completely around and expounded “the faith in Christ Jesus” as it applied to Felix and Drusilla and discoursed (διαλεγομενου αυτου dialegomenou autou genitive absolute) concerning “righteousness” (δικαιοσυνης dikaiosunēs) which they did not possess, “self-control” or temperance (εγκρατειας egkrateias) which they did not exhibit, and “the judgment to come” (του κριματος του μελλοντος tou krimatos tou mellontos) which was certain to overtake them. Felix was brought under conviction, but apparently not Drusilla. Like another Herodias her resentment was to be feared (Knowling). [source]
Parse: Noun, Accusative Feminine Singular
Root: Ἰόππη
Sense: a city of Palestine on the Mediterranean, lying on the border of the tribes of Dan and Ephraim.
Greek Commentary for Acts 10:5
First aorist middle (indirect, for one‘s self) imperative of metapempō 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 Acts 10:22. [source]
Reverse Greek Commentary Search for Acts 10:5
First aorist middle imperative. Third time mentioned (Acts 10:5, Acts 10:22; Acts 11:13). Perhaps Peter is anxious to make it plain that he did not go of his own initiative into the house of Cornelius. He went under God‘s direct orders. [source]
First aorist middle of μεταπεμπω metapempō as usual (Acts 10:5). [source]
Ingressive aorist middle of γινομαι ginomai “becoming terrified.” Εμποβος Emphobos (εν en and ποβος phobos) old word, in the N.T. only Luke 24:5; Acts 10:5; Acts 24:25; Revelation 11:13. Paul turned the tables completely around and expounded “the faith in Christ Jesus” as it applied to Felix and Drusilla and discoursed (διαλεγομενου αυτου dialegomenou autou genitive absolute) concerning “righteousness” (δικαιοσυνης dikaiosunēs) which they did not possess, “self-control” or temperance (εγκρατειας egkrateias) which they did not exhibit, and “the judgment to come” (του κριματος του μελλοντος tou krimatos tou mellontos) which was certain to overtake them. Felix was brought under conviction, but apparently not Drusilla. Like another Herodias her resentment was to be feared (Knowling). [source]
Luke is fond of these particles of transition (Acts 7:34; Acts 10:5; Acts 20:25; Acts 22:16) and also και τα νυν kai ta nun (Acts 4:29; Acts 5:38; 22:32; Acts 27:22), and even και νυν ιδου kai nun idou (Acts 13:11; Acts 20:22). [source]
Lit. to be surnamed. Comp. Acts 4:36; Acts 10:5, Acts 10:18, Acts 10:32. God was called the God of Abraham, of Isaac, and of Jacob. See Exodus 3:6. [source]