The significance of the incident consists exactly in this, that under Divine direction, the first Gentile, not at all belonging to the old theocracy, becomes a Spirit-filled Christian, entering through the front door of the Christian church without first going through the narrow gate of Judaism. The step here taken by Peter was therefore one of tremendous importance to the whole development of the church. Thus we regard Cornelius as literally the first-fruits of the Gentiles. The importance of the whole transaction to the development of the church seems to depend on the circumstance that Cornelius was probably not a proselyte at all. Renan, on the other hand, denies that Cornelius was a proselyte at all, but simply a devout Gentile who adopted some of the Jewish ideas and religious customs which did not involve a special profession. Such were bound to observe certain regulations of purity, probably those, this author thinks, mentioned in Acts 15:29, and which stand in close relation to the principles laid down in Le 17-18 for the conduct of strangers dwelling among Israel. Paul the Traveler, 43) says that the expression, "God-fearing," applied to him, is always used in Ac with reference to this kind of proselytes. But was he not an inferior form of proselyte, later called "proselytes of the gate"? This question has been much debated and is still under discussion. Certainly he was not a proselyte of the sanctuary, circumcised, under the law, a member of the Jewish communion. The exact importance of the incident depends upon the position of Cornelius before it occurred. Nothing further is known of Cornelius, though one tradition asserts that he founded the church in Caesarea, and another legend that he became the bishop of Scamandros. The story of his conversion and admission into the Christian church is told with some minuteness in Acts 10. Moreover, he seems to have made his house a sort of church, for his kinsfolk and friends were in sympathy with him, and among the soldiers who closely attended him were some devout ones ( Acts 10:1,27).ģ. ![]() Even Jewish bigotry was dumb in presence of so noble a man. He was well reported of by the Jews, and his religion showed itself in prayer at the regular hours, and in alms to the people (of Israel). at least, one of those men so numerous in that effete age of decadent heathenism who, discontented with polytheism, yearned for a better faith, embraced, therefore, the monotheism of the Jews, read the Scriptures, and practiced more or less of the Jewish rites. He is described as devout and God-fearing, i.e. With this cohort Cornelius was connected as centurion. Therefore the Roman government mingled with the garrison 600 soldiers, free Italian volunteers. But it would not have been prudent for a garrison in Palestine to be composed wholly of troops locally recruited. The headquarters were naturally at Caesarea, the residence of the procurator. From the year 6 AD, when Palestine was made into province of the second rank, until 66 AD, it was garrisoned by auxiliary troops recruited amongst the Samaritans and Syrian Greeks. Legions were never permanently quartered in Palestine until the great war which ended in the destruction of Jerusalem, 70 AD. To understand this we must note that the Roman army was divided into two broad divisions, the legions and the auxiliary forces. He was a centurion in the Italian cohort. He was evidently a man of importance in Caesarea and well known to the Jews ( Acts 10:22). Julian the Apostate reckons him as one of the few persons of distinction who became a Christian. Thus he was probably an Italian of Roman blood. ![]() The name is Roman and belonged to distinguished families in the imperial city, such as the Scipios and Sulla. The story of Cornelius is given in Acts 10:1-11:18. indicates this entry was also found in Smith's Bible DictionaryĮaston, Matthew George. indicates this entry was also found in Hitchcock's Bible Names indicates this entry was also found in Nave's Topical Bible Easton M.A., D.D., Illustrated Bible Dictionary, Third Edition, He and his family were baptized and admitted into the Christian church ( Acts 10:1 Acts 10:44-48 ). He became the first fruit of the Gentile world to Christ. His residence at Caesrea probably brought him into contact with Jews who communicated to him their expectations regarding the Messiah and thus he was prepared to welcome the message Peter brought him. He was a "devout man," and like the centurion of Capernaum, believed in the God of Israel. A centurion whose history is narrated in Acts 10.
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