4 And when he looked on him, he was afraid, and said, What is it, Lord? And he said unto him, Thy prayers and thine alms are come up for a memorial before God.

The word "memorial" (Gr. mnemosunori) has the idea of "a reminder; a recording." His attitude was recorded for divine approval.

Cornelius was not a Gentile pure and simple. He was a Roman centurion who had discarded the Pagan mythology of Rome for the God of Israel, among whose people he was stationed, as shown by his prayer to Him; and who had identified himself closely with the Jews, as indicated in his "much alms" to them.

For such, there was provision under the law:

"When a stranger shall sojourn with thee and will keep the passover of the Lord, let all his males be circumcised, and then let him come near and keep it, and he shall be as one that is born in the land" (Ex. 12:48, 49; Num. 9:14; 15:15, 16).

This class of appreciative stranger to which Cornelius belonged, is thus addressed in Isaiah 56:3–7;

"Neither let the son of the stranger that hath joined himself to the Lord speak, saying, The Lord hath utterly separated me from his people . . I will bring them to my holy mountain and make them joyful in my house of prayer."

Devout Gentiles, who cast away the gods of the heathen and "joined themselves to the Lord," were known as "proselytes" (Acts 2:10), and were allowed to worship at Jerusalem, as in the case of the eunuch to whom Philip preached the word (Acts 8:27).

A court in the temple was provided for them, and known as "the court of the Gentiles." The "proselytes of the gate," as they were called, were recognised worshippers. They approached God in the only way open to the Gentiles at that time. God never has shut His ear against those who have come to Him in the way appointed.

But a wider gate was opened when Peter was commissioned to announce, in connection with the case of Cornelius, the abolition of "the middle wall of partition;' and the free admission of the Gentiles, upon the terms then disclosed, as

"fellow heirs of the same body, and partakers of the promise in Christ by the Gospel" (Eph. 3:6).

All Gentiles are at liberty to partake of "the promise in Christ by the gospel, " but in no other way. Such as are inclined to take "heart of grace" from the case of Cornelius must remember that Cornelius was in the right way, so far as it was possible for a Gentile to be. Therefore, his prayers were heard and the way of life opened to him by an angel.

The Christadelphian, July 1898

22 And they said, Cornelius the centurion, a just man, and one that feareth God, and of good report among all the nation of the Jews, was warned from God by an holy angel to send for thee into his house, and to hear words of thee.

Cornelius

àHe was not a pagan Gentile, or a wicked sinner in danger of 'hell-fire', but a proselyte of righteousness, or an outer-court worshipper.

"He was a just and devout man, and one that feared God with all his house, gave much alms to the Jews, among whom he was of good report, and he prayed to God alway."

No better man, lay clerical, can be produced from any modern sect than Cornelius. He was a God-fearing, "pious," and generous-hearted man. He was not a perverse, hot-headed, ignorant disciple of some sect, but a man approved of heaven, whose prayers and alms ascended before God as a memorial of him.

But why dwell so on the character of this excellent man? Because a special messenger was sent from heaven to tell even this good man, this just and devout Gentile, to send for the apostle Peter, that he might come from Joppa and tell him what he ought to do. But, as though this was not explicit enough, the angel stated that

"Peter should come and tell him words whereby he and his house might be saved."

Now it is worthy of especial note by the religionists of this self complacent generation, that this just person was not in a saved state under the new order of things, that he had both to hear words, and to do something for his salvation which he had then as yet neither heard nor done. And let it be observed, furthermore, that the angel of God was not permitted to preach the gospel to Cornelius, or, in other words, to tell him what he ought to do, or "the words by which he and his house might be saved." He was only allowed to tell him to send for Peter.

According to modern notions this was quite unnecessary; for, cries popular ignorance, it would have saved both time and trouble if the angel had told Cornelius at once what it was necessary for so excellent a man to believe and do, instead of sending three men through the broiling sunshine to fetch Peter to Caesarea.

Elpis Israel 2.1.

28 And he said unto them, Ye know how that it is an unlawful thing for a man that is a Jew to keep company, or come unto one of another nation; but God hath shewed me that I should not call any man common or unclean.

Anti porkism...

"The swine, because it divideth the hoof, yet cheweth not the cud, is unclean unto you: ye shall not eat of their flesh, nor touch their dead carcase" (Deut. 14:8).

It is a little singular that this should be the particular animal that jars on Jewish susceptibility and appeals to Gentile gastronomy. The law of God made many creatures unclean besides the pig, and condemned many things besides the eating of swine's flesh. Yet we hear little of these others, and see no concern for the will of God in a hundred other matters of which He has spoken, which is proof that it is not regard for the will of God, but zeal for a human crotchet, that is at the bottom of this pork and anti-pork controversy. Concern for the will of God would show itself in everything that God has expressed His mind about.

Still, it is dramatically interesting that a creature that symbolizes indifference to the will of God in combination with executive efficiency in matters in general should be the creature that, above all others, God's nation is known for detesting, and that the Gentiles should be distinguished for championing--not that either of them wittingly play their part with reference to the significance involved.

The Jew opposes the use of pork more than other things forbidden because the Gentile contends more for that than for other forbidden animals. But the fact remains that the one creature of all the unclean creatures that is the bone of contention between Jew and Gentile, is the one that represents the moral combination that is the most odious to God: neglect and indifference to His will in association with cleverness and efficiency in human directions. It is rather interesting and pretty that it should be so, though the nature of the situation is not discerned among the parties to the strife.

The hygienic (that is, the merely human) bearing of the controversy is the least important. It is an affair of digestive capacity merely. For those who can turn pork into flesh and blood without too great a stress on the gastric powers, pork is as good as any other form of food. But in the artificial life of modern times, few have the robustness of stomach needful to cope with its fibrous density, and to chemically quench its febrile tendencies. Therefore for most people, it is best left alone. But this is a question of individual judgment and experience, and not of divine law.

Divine law would leave no liberty whatever. A thing forbidden would be a thing unlawful to touch, even if "good for food, and pleasant to the eyes, and much to be desired to make one wise" But pork is not forbidden. It was forbidden to the Jews, but the law that forbade it has been done away (2 Cor. 3:7-11, 14; Col. 2:14-17; Gal. 4:21-31; 5:1-4, Heb. 9:9-12). The rule now in vogue among the friends of Christ is the one formulated by Paul: "Every creature of God is good, and nothing to be refused, if it be received with thanksgiving: for it is sanctified by the word of God and prayer" (1 Tim. 4:4). He says this in contrast to those who should arise among the brethren "commanding to abstain from meats",

Law of Moses Ch 29

37 That word, I say, ye know, which was published throughout all Judaea, and began from Galilee, after the baptism which John preached;

John therefore baptised with water into the baptism of repentance, the basis of which was that, as the result of the doctrine which John preached, men were brought to change their minds.

As the result of that doctrine which John preached, announcing that the Kingdom of God or the Messiah was about to appear, it separated his hearers from the traditions of the Scribes and Pharisees, created in them an expectation of the coming of Christ, not knowing what person it was that would make his appearance and put in his claim; and as the result of their belief of John's doctrine, it revived in their hearts a disposition similar to that disposition which obtained in the hearts of Abraham, Isaac and Jacob—the disposition of the fathers—the mode of thinking that was developed in those ancient worthies, when God made promise to them of things which were the most improbable and impossible ever to be accomplished, judging by things then existing in the world.

In Rom. 4:1, Paul says,

"What should we then say that Abraham our father, as pertaining to the flesh hath found? For if Abraham were justified by works, he hath whereof to glory, but not before God."

On the supposition that it was by works Abraham was justified, the apostle says, "He hath whereof to glory." But what says Moses in Genesis? Why, this is what he says,

"Abraham believed God, and it was counted to him for righteousness."

What was the basis of Abraham's justification? When he was living in Chaldea he was an idolater, and worshipped a plurality of gods, as his fathers did. God sent a message to him, preaching the gospel to him, and ordered him out of the country, separated him from his family and friends; and Abraham obeyed God, and then promises were furthermore communicated to him; and Abraham was not staggered at all at the promises but he believed on God—he believed God.

To believe on God is not merely to believe that God exists, that is simply sufficient to save a man from being set down as a fool, for "the fool hath said in his heart there is no God." But there are multitudes who believe there is a God, but who do not believe God, i.e., what God says.

Abraham came to believe not only in God's existence, but in what He promised And that is called by Paul believing God, and believing on God, and the same exposition of believing on God, by substituting the word Christ for God, explains what it is to believe on Christ; not simply that there was such a person existing in the world 1,800 years since as Jesus Christ.

To believe on Jesus Christ is to believe what he says, what he preached—not only to recognise his claim to be the Christ, but to believe what that Christ preached. Abraham believed God, and that was made the basis of his justification. It was nothing that he had done as a work of righteousness that his justification was based on, but his believing God, and that is the greatest honour that a man can confer upon himself, viz., to honour God, for the Scriptures tell us that God has magnified His word above all His name.

The Christadelphian, Jan 1888

38 How God anointed Jesus of Nazareth with the holy spirit and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him.

'...with the holy spirit and with power'...

A man might be anointed with the Spirit and not with power,‭ ‬as in the case of David,‭ ‬upon whom,‭ ‬on the day of his anointing by Samuel,‭ "‬the Spirit of the Lord came from that day forward‭" (1 Sam. xvi. 13)‬,‭ ‬and who was yet not endowed with power to work wonders,‭ ‬like Elijah and Elisha.‭

It is not strictly accurate to say that the Spirit is the power of God.‭ ‬Power results from the action of the Spirit,‭ ‬but is separable from the Spirit itself,‭ ‬which can be quiescent.‭ ‬The Spirit is the primary and eternal element.‭

The character of its manifestations are according to the will of God,‭ ‬as Paul declares in‭ 1 Cor. xii. 2‬.

‭ ‬It may take the form of power to cure disease,‭ ‬or to speak with tongues,‭ ‬or to prophesy‭; ‬or it may take the form of power to discern and utter wisdom merely.‭ ‬Jesus was anointed with the Holy Spirit in measureless bounty,‭ ‬and with power to work all manner of‭ "‬miracles,‭ ‬wonders and signs‭" ‬which God did by him,‭ ‬as Peter declared on the day of Pentecost.

‭

‭The Christadelphian, June1894. p233

‭Doing Good

The object of the works of cure wrought by Christ was not exclusively philanthropic. In fact, it was so only in secondary degree. The main purpose was to show the power of God in Christ, as the foundation and proof of his claim upon the obedience of men as the Lord's anointed.

There were multitudes of diseased people whom He could have cured with a word as easily as the nobleman's son at 20 or 30 miles distance, and yet who remained unbenefited.

Had his object merely been "doing good" in the sense understood by modern philanthropy, he would have swept the land by his healing power, and left not a soul attaint with evil.

Instead of that, his power was put forth only in connection with cases brought under his immediate notice. It is important to have this limitation, and its meaning in view.

He worked for God first, man next when subject to God, which explains a good deal in connection with his work that might otherwise be hard to understand; such as his austere bearing toward the multitude on many occasions, his disparagement of human claims and affinities, his discouragement of popular applause, his depreciation of the desire on the part of the people to see signs and wonders, &c.

Sometimes his power was put forth with private benefit though serving the purpose of his miracles. Thus we find him curing Peter's mother-in-law, whom, on entering Peter's house at Capernaum, he found "taken with a great fever." Those around her, seeing the miracles of healing Jesus was performing among the multitudes on the street, had besought him on her behalf.

"He stood over her and rebuked the fever, and it left her, and immediately she arose and ministered unto them" (Luke iv. 39).

From an invalid requiring to be waited on, she became the hale and hearty housekeeper waiting on all.

Nazareth Revisited Ch 16

43 To him give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins.

The New Testament sets forth "the revelation of the mystery;" or the exposition of the secret meaning of the law. The law was "the wisdom of God in a mystery," which it was the business of the apostles and writers of the New Testament to expound.

From them we learn what was signified by the unclean animals of the law, who chewed not the cud. The mystery is revealed in Peter's vision upon the housetop. A sheet was lowered from heaven full of unclean animals, which he was ordered to kill and eat. But he refused, saying that he had never eaten "anything common or unclean." He was told, however, that he was not to call that common or unclean which God had cleansed.

Now when Peter came to narrate the vision he had seen, he told his hearers that it had taught him the lesson that he was to call

"no man common or unclean; for that God was no respecter of persons; but in every nation he that feareth him and worketh righteousness is accepted with him."

All those non-Israelitish nations were dogs and swine, lions, tigers, eels, eagles, vultures, and so forth; animals that chewed not the cud, without scales, and so forth, according to the law. The bread of God, or the divine pasturage, had not been fed to them; so they could not chew or ruminate upon it; but they lived upon the garbage of the flesh, served out to them by pagan philosophers and priests, as men do now who are ignorant of the word.

But the time had come when Peter stood before Cornelius to afford men of all nations an opportunity of putting off the swine and putting on the sheep, which

"parteth the hoof and is cloven-footed, and cheweth the cud"

in the green pastures and beside the still waters of God. The grass of these pastures is good and nourishing. They graze in the reading and hearing of the word; and in meditating upon what they have received, they bring up the cud and chew it in detail, and so appropriate it to the growth of the inner man (Acts 10:11; Lev. 11.; Rom. 8:4; Col. 2:14–23).

When a Gentile obeys the truth, as we have said, he puts off the dog and the swine, and puts on the sheep; but if he turn again to the weak and beggarly elements of the law; and

"turn from the holy commandment delivered to him; it has happened to him,"

says Peter, according to the proverb, the dog has turned to his own vomit again; and the sow that was washed to her wallowing in the mire (2 Pet. 2:22). This is as much as to say that, before the vomiting and the washing, they were separated by the law as dogs and swine.

The Christadelphian, May 1889

47 Can any man forbid water, that these [Gentiles] should not be baptized, which have received the Holy Spirit as well as we?

He [Peter] doubtless paused a reasonable time, that objections might be urged if any could possibly exist. But all Jewish prejudices were abolished by "the demonstration of the Spirit," and they held their peace. Things being brought to this crisis, it only remained for the Spirit of God to pronounce the word. Therefore Peter opened his mouth, and

"COMMANDED them to be BAPTISED IN THE NAME OF THE LORD."

After this manner Peter used the keys of the kingdom of heaven given to him by the Lord Jesus Christ. When be had accomplished this work, he no longer retained the power of the keys. They were transferred to the multitude of the believing Jews and Gentiles. The Spirit had revealed the mystery of the kingdom, and the fellowship of the mystery, by the mouth of Peter on Pentecost, and at Caesarea; so that the keys became the common property of all believers. The Lord,

"who hath the key of David, hath opened, and no man can shut (Rev. 3:7)

Elpis Israel 2.1.

48 And he commanded them to be baptized in the name of the Lord. Then prayed they him to tarry certain days.

For a sinner, then, affectionately believing the truth, to be "immersed for the name," is for him to be added to the name of Deity; that, when that Divine Name is complete, he with Jesus may be manifested in power and great glory. "The righteousness of God through Jesus Christ's faith is for all and upon all the believing" (Rom. iii. 22).

This manifestation is the ultimate purpose of his addition to this name; but there is also a present reason and advantage resulting therefrom. "Be every one of you," said Peter, "immersed upon the Name of Jesus Anointed INTO remission of sins." When added to the name, the immersed believer is "IN the name" (Acts x. 48) as a man is in a robe when he has put it on.

The name is regarded as a covering by which his "sin is covered" (Psal. xxxii. 1,2). Now, immersion is the divinely appointed action by which a true believer is, and a true believer only can be, united, added, or married to the name; and in order to this, that he may be "in the name," it is appointed for him to be immersed "eis INTO, or for, the Name of the Father, and of the Son, and of the Holy Spirit" -- a formula which is equivalent to the phrase, "the Name of Jesus Anointed;" for Jesus Anointed is the Father manifested in the Son, Jesus, by Holy Spirit; in other words, DEITY MANIFESTED IN FLESH.

The believing and rejoicing sinner, then, who has followed the example of the Samaritans in faith and practice (Acts viii. 12) is immersed in water "upon," "for" and "into" the name, which is the same as being immersed into remission of sins.

Eureka - 'The Name'.