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 10:8
Rehearsed [exēgēsamenos)] See note on Luke 24:35. All the details about the vision. The soldier was “devout” like Cornelius and would protect the two household servants (oiketōn). [source]
Declared [ἐξηγησάμενος] Better, as Rev., rehearsed. See on Luke 24:35. [source]
Reverse Greek Commentary Search for Acts 10:8
John 1:18No man hath seen God at any time [τεον ουδεις εωρακεν πωποτε] “God no one has ever seen.” Perfect active indicative of οραω horaō Seen with the human physical eye, John means. God is invisible (Exodus 33:20; Deuteronomy 4:12). Paul calls God αορατος aoratos (Colossians 1:15; 1 Timothy 1:17). John repeats the idea in John 5:37; John 6:46. And yet in John 14:7 Jesus claims that the one who sees him has seen the Father as here. The only begotten Son This is the reading of the Textus Receptus and is intelligible after ως μονογενους παρα πατρος hōs monogenous para patros in John 1:14. But the best old Greek manuscripts (Aleph B C L) read μονογενης τεος monogenēs theos (God only begotten) which is undoubtedly the true text. Probably some scribe changed it to ο μονογενης υιος ho monogenēs huios to obviate the blunt statement of the deity of Christ and to make it like John 3:16. But there is an inner harmony in the reading of the old uncials. The Logos is plainly called τεος theos in John 1:1. The Incarnation is stated in John 1:14, where he is also termed μονογενης monogenēs He was that before the Incarnation. So he is “God only begotten,” “the Eternal Generation of the Son” of Origen‘s phrase. Which is in the bosom of the Father The eternal relation of the Son with the Father like προς τον τεον pros ton theon in John 1:1. In John 3:13 there is some evidence for ο ων εν τωι ουρανωι ho ōn en tōi ouranōi used by Christ of himself while still on earth. The mystic sense here is that the Son is qualified to reveal the Father as Logos (both the Father in Idea and Expression) by reason of the continual fellowship with the Father. He Emphatic pronoun referring to the Son. Hath declared him First aorist (effective) middle indicative of εχηγεομαι exēgeomai old verb to lead out, to draw out in narrative, to recount. Here only in John, though once in Luke‘s Gospel (Luke 24:35) and four times in Acts (Acts 10:8; Acts 15:12,Acts 15:14; Acts 21:19). This word fitly closes the Prologue in which the Logos is pictured in marvellous fashion as the Word of God in human flesh, the Son of God with the Glory of God in him, showing men who God is and what he is. [source]
Acts 15:12Hearkened [ηκουον] Imperfect active of ακουω akouō descriptive of the rapt attention, were listening. Unto Barnabas and Paul (αρναβα και Παυλου Barnaba kai Paulou). Note placing Barnabas before Paul as in Acts 15:25, possibly because in Jerusalem Barnabas was still better known than Paul. Rehearsing Present middle participle of εχηγεομαι exēgeomai old verb, to go through or lead out a narrative of events as in Luke 24:35; Acts 10:8 which see. Three times (Acts 14:27; Acts 15:4,Acts 15:12) Paul is described as telling the facts about their mission work, facts more eloquent than argument (Page). One of the crying needs in the churches is fuller knowledge of the facts of mission work and progress with enough detail to give life and interest. The signs and wonders which God had wrought among the Gentiles set the seal of approval on the work done through This same verb (εχηγησατο exēgēsato) is used by James in Acts 15:14 referring to Peter‘s speech. [source]
Acts 15:12Rehearsing [εχηγουμενων] Present middle participle of εχηγεομαι exēgeomai old verb, to go through or lead out a narrative of events as in Luke 24:35; Acts 10:8 which see. Three times (Acts 14:27; Acts 15:4,Acts 15:12) Paul is described as telling the facts about their mission work, facts more eloquent than argument (Page). One of the crying needs in the churches is fuller knowledge of the facts of mission work and progress with enough detail to give life and interest. The signs and wonders which God had wrought among the Gentiles set the seal of approval on the work done through This same verb (εχηγησατο exēgēsato) is used by James in Acts 15:14 referring to Peter‘s speech. [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 10:8
See note on Luke 24:35. All the details about the vision. The soldier was “devout” like Cornelius and would protect the two household servants (oiketōn). [source]
Better, as Rev., rehearsed. See on Luke 24:35. [source]
Reverse Greek Commentary Search for Acts 10:8
“God no one has ever seen.” Perfect active indicative of οραω horaō Seen with the human physical eye, John means. God is invisible (Exodus 33:20; Deuteronomy 4:12). Paul calls God αορατος aoratos (Colossians 1:15; 1 Timothy 1:17). John repeats the idea in John 5:37; John 6:46. And yet in John 14:7 Jesus claims that the one who sees him has seen the Father as here. The only begotten Son This is the reading of the Textus Receptus and is intelligible after ως μονογενους παρα πατρος hōs monogenous para patros in John 1:14. But the best old Greek manuscripts (Aleph B C L) read μονογενης τεος monogenēs theos (God only begotten) which is undoubtedly the true text. Probably some scribe changed it to ο μονογενης υιος ho monogenēs huios to obviate the blunt statement of the deity of Christ and to make it like John 3:16. But there is an inner harmony in the reading of the old uncials. The Logos is plainly called τεος theos in John 1:1. The Incarnation is stated in John 1:14, where he is also termed μονογενης monogenēs He was that before the Incarnation. So he is “God only begotten,” “the Eternal Generation of the Son” of Origen‘s phrase. Which is in the bosom of the Father The eternal relation of the Son with the Father like προς τον τεον pros ton theon in John 1:1. In John 3:13 there is some evidence for ο ων εν τωι ουρανωι ho ōn en tōi ouranōi used by Christ of himself while still on earth. The mystic sense here is that the Son is qualified to reveal the Father as Logos (both the Father in Idea and Expression) by reason of the continual fellowship with the Father. He Emphatic pronoun referring to the Son. Hath declared him First aorist (effective) middle indicative of εχηγεομαι exēgeomai old verb to lead out, to draw out in narrative, to recount. Here only in John, though once in Luke‘s Gospel (Luke 24:35) and four times in Acts (Acts 10:8; Acts 15:12, Acts 15:14; Acts 21:19). This word fitly closes the Prologue in which the Logos is pictured in marvellous fashion as the Word of God in human flesh, the Son of God with the Glory of God in him, showing men who God is and what he is. [source]
Imperfect active of ακουω akouō descriptive of the rapt attention, were listening. Unto Barnabas and Paul (αρναβα και Παυλου Barnaba kai Paulou). Note placing Barnabas before Paul as in Acts 15:25, possibly because in Jerusalem Barnabas was still better known than Paul. Rehearsing Present middle participle of εχηγεομαι exēgeomai old verb, to go through or lead out a narrative of events as in Luke 24:35; Acts 10:8 which see. Three times (Acts 14:27; Acts 15:4, Acts 15:12) Paul is described as telling the facts about their mission work, facts more eloquent than argument (Page). One of the crying needs in the churches is fuller knowledge of the facts of mission work and progress with enough detail to give life and interest. The signs and wonders which God had wrought among the Gentiles set the seal of approval on the work done through This same verb (εχηγησατο exēgēsato) is used by James in Acts 15:14 referring to Peter‘s speech. [source]
Present middle participle of εχηγεομαι exēgeomai old verb, to go through or lead out a narrative of events as in Luke 24:35; Acts 10:8 which see. Three times (Acts 14:27; Acts 15:4, Acts 15:12) Paul is described as telling the facts about their mission work, facts more eloquent than argument (Page). One of the crying needs in the churches is fuller knowledge of the facts of mission work and progress with enough detail to give life and interest. The signs and wonders which God had wrought among the Gentiles set the seal of approval on the work done through This same verb (εχηγησατο exēgēsato) is used by James in Acts 15:14 referring to Peter‘s speech. [source]