stood that which we are so forward to run down, perhaps we should see cause to run in with it. When we see others do that which looks suspicious, instead of contending with them, we should inquire of them what ground they went upon; and it we have not an opportunity to do that, should ourselves put the best construction upon it that it will bear, and judge nothing before the time.
2. He is very willing to stand right in their opinion, and takes pains to give them satisfaction; he does not insist upon his being the chief of the apostles, for he was far from the thought of that supremacy which his pretended successors claim. Nor did he think it enough to tell them that he was satisfied himself in the grounds he went upon, and then they needed not trouble themselves about it; but he is ready to give a reason of the hope that is in him concerning the Gentiles, and why he had receded from his former sentiments, which were the same with their's. It is a debt we owe both to ourselves and to our brethren, to set those actions of ours in a true light, which at first looked ill, and gave offence; that we may remove stumbling-blocks out of our brethren's way.
Let us now see what Peter pleads in his own defence.
(1.) That he was instructed by a vision no longer to keep up the distinctions which were made by the ceremonial law; he relates the vision, (v. 5, 6.) as we had it before, ch. 10. 9, &c. The sheet which was there said to be let down to the earth, he here says, came even to him, which circumstance intimates that it was particularly designed for instruction to him. We should thus see all God's discoveries of himself, which he has made to the children of men, coming even to us, applying them by faith to ourselves. Another circumstance here added, is, that when the sheet came to him, he fastened his eyes upon it, and considered it, v. 6. If we would be led into the knowledge of divine things, we must fix our minds upon them, and consider them. He tells them what orders he had to eat of all sorts of meat, without distinction, asking no questions for conscience-sake, v. 7. It was not till after the flood, (as it should seem,) that man was allowed to eat flesh at all, Gen. 9. 3. That allowance was afterward limited by the ceremonial law; but now the restrictions were taken off, and the matter set at large again. It was not the design of Christ to abridge us in the use of our creature-comforts by any other law than that of sobriety and temperance, and preferring the meat that endures to eternal life before that which perishes.
He pleads, that he was as averse to the thoughts of conversing with Gentiles, or eating of their dainties, as they could be, and therefore refused the liberty given him; Not so, Lord; for nothing common or unclean has at any time entered into my mouth, v. 8. But he was told from heaven, that the case was now altered; that God had cleansed those persons and things which were before polluted; and therefore that he must no longer call them common, nor look upon them as unfit to be meddled with by the peculiar people: (v. 9.) so that he was not to be blamed for changing his thoughts, when God had changed the thing. In things of this nature, we must act according to our present light; yet must not be so wedded to our opinion concerning them, as to be prejudiced against further discoveries, when the matter may either be otherwise, or appear otherwise; and God may reveal even this unto us, Phil. 3. 15.
And that they might be sure he was not deceived in it, he tells them, it was done three times; (v. 10.) the same command given, to kill and eat, and the same reason, because that which God hath cleansed is not to be called common, repeated a second and third time. And further to confirm him that it was a divine vision, the things he saw did not vanish away into the air, but were drawn up again into heaven, whence they were let down.
(2.) That he was particularly directed by the Spirit to go along with the messengers that Cornelius sent. And that it might appear that that vision was designed to satisfy him in that matter, he observes to them the time when the messengers came—immediately after he had that vision; yet lest that should not be sufficient to clear his way, the Spirit bid him go with the men that were then sent from Cesarea to him, nothing doubting; (v. 11, 12.) though they were Gentiles he went to, and went with, yet he must make no scruple of going along with them.
(3.) That he took some of his brethren along with him, who were of the circumcision, that they might be satisfied as well as he; and these he had brought up from Joppa, to witness for him with what caution he proceeded, foreseeing the offence that would be taken at it. He did not act separately, but with advice; not rashly, but upon due deliberation.
(4.) That Cornelius had a vision too, by which he was directed to send for Peter; (v. 13.) He shewed us how he had seen an angel in his house, that bade him send to Joppa for one Simon, whose surname is Peter. See how good it is for those that have communion with God, and keep up a correspondence with heaven, to compare notes, and communicate their experiences to each other; for hereby they may strengthen one another's faith: Peter is the more confirmed in the truth of his vision by Cornelius's, and Cornelius by Peter's. Here is something added in what the angel said to Cornelius; before it was, Send for Peter, and he shall speak to thee, he shall tell thee what thou oughtest to do; (ch. 10, 6, 32.) but here it is, "He shall tell thee words whereby thou and thy house shall be saved, (v. 14.) and therefore it is of vast concern to thee, and will be of unspeakable advantage, to send for him." Note, [1.] The words of the gospel are words whereby we may be saved, eternally saved; not merely by hearing them and reading them, but by believing and obeying them. They set the salvation hefore us, and shew us what it is; they open the way of salvation to us, and if we follow the method prescribed us by them, we shall certainly be saved from wrath and the curse, and be for ever happy. [2.] They that embrace the gospel of Christ, will have salvation brought by it to their families: "Thou and all thy house shall be saved; thou and thy children shall be taken into covenant, and have the means of salvation; thy house shall be as welcome to the benefit of the salvation, upon their believing, as thou thyself, even the meanest servant thou hast. This day is salvation come to this house," Luke 19.9. Hitherto salvation was of the Jews; (John 4. 22.) but now salvation is brought to the Gentiles as much as ever it was with the Jews; the promises, privileges, and means of it are conveyed to all nations as amply and fully to all intents and purposes, as ever it had been appropriated to the Jewish nation.
(5.) That which put the matter past all dispute, was, the descent of the Holy Ghost upon the Gentile hearers; this completed the evidence, that it was the will of God that he should take the Gentiles into communion.
[1.] The fact was plain and undeniable; (v. 15.) "As I began to speak," (and perhaps he felt some secret reluctancy in his own breast, doubting whether he was in the right to preach to the uncircumcised,) "presently the Holy Ghost fell on them in as visible signs as on us at the beginning, in which there could be no fallacy." Thus God attested what was done, and declared his approbation of it;
