Acts 10 · The Lantern

There was a certain man in Cesarea, called Cornelius, a centurion of the band called the Italian [band],

From the words of Peter, therefore, which he addressed in Caesarea to Cornelius the centurion, and those Gentiles with him, to whom the word of God was first preached, we can understand what the apostles used to preach, the nature of their preaching, and their idea with regard to God.

"And there was a certain man in Caesarea, named Cornelius," etc. Cornelius, a Gentile living in Caesarea, devoted to almsdeeds and prayers, saw in a vision an angel of God saying to him: "Thy prayers and almsdeeds have reached the sight of the Lord: send men to Joppe to Peter, who lodgeth at the house of Simon the tanner, and have him come quickly to save thee." Meanwhile, as P…

This Cornelius was neither a Jew nor one of those under the Law, and yet he already led the same way of life as we do. Here already two people invested with honors believe in Christ — the treasurer of the Ethiopian woman and this one, "a devout man who feared God with all his household." We do not care for our household members, but this man cared even for the soldiers.

[A] devout [man], and one that feared God with all his house, who gave much alms to the people, and prayed to God always.

Moreover, those who pray should not come to God with fruitless or naked prayers. Petition is ineffectual when it is a barren entreaty that beseeches God. For as every tree that bringeth not forth fruit is cut down and cast into the fire; assuredly also, words that do not bear fruit cannot deserve anything of God, because they are fruitful in no result.

See how great the virtue of alms, both in the former discourse, and here! There, it delivered from death temporal; here, from death eternal; and opened the gates of heaven.

For it is often said, "He deserved to believe, because he was a good man even before he believed." This may be said of Cornelius since his alms were accepted and his prayers heard before he had believed on Christ; and yet without some faith he neither gave alms nor prayed. For how did he call on him on whom he had not believed?

He saw in a vision evidently, about the ninth hour of the day, an angel of God coming in to him, and saying to him, Cornelius.

"He saw in a vision, evidently," etc. It was not in his sleep that the Angel appeared to him, but while he was awake, in the daytime, "about the ninth hour. He saw an Angel of God coming in unto him, and saying unto him, Cornelius. And when he looked on him, he was afraid." So occupied was he with himself.

He clearly saw in a vision at about the ninth hour of the day, etc. He rightly receives the oracle to seek baptism at the ninth hour because in the death of Him, who surrendered His spirit at the ninth hour, he was to be baptized.

"He in a vision clearly saw about the ninth hour of the day an Angel of God, who came in to him." He sees an Angel to supplement Peter's faith. Or, rather, not for him, but for others, weaker in faith. "About the ninth hour of the day," when he had set aside his cares and was in quietness and rest.

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

It must be noted that whoever, with pure conscience, earnestly prays to God and gives alms, does not remain in the same condition, but God makes known, through the vision of an angel or through a pious person, the true faith through which we are saved.

And after these virtues let us seek, which together with our own salvation will be able in the greatest degree to profit our neighbor. Such is almsgiving, such is prayer, or rather even this latter is by the former made efficacious, and furnished with wings.

Since the True Eye and Great Judge knows that even great deeds, without faith, are dead, He also sends an Angel who affirms the significance of their deeds, so that those who strive well may be crowned with faith. From the vision, fear was aroused in Cornelius, however, a moderate fear, only as much as was necessary to arouse his attention.

And now send men to Joppa, and call for [one] Simon, whose surname is Peter:

He lodgeth with one Simon a tanner, whose house is by the sea-side: he will tell thee what thou oughtest to do.

And when the angel who spoke to Cornelius had departed, he called two of his household servants, and a devout soldier of them that waited on him continually;

"And when the Angel which spake unto Cornelius was departed, he called two of his household servants, and a devout soldier of them that waited on him continually; and when he had declared all these things unto them, he sent them to Joppa." Do you see, that it is not without purpose that the writer says this?

He called two of his domestic servants and a soldier who feared the Lord. Cornelius sent three to Peter, because the Gentiles destined to believe overcame Europe, Asia, and Africa with apostolic faith, partly by military efforts, that is, the urgency of preaching, partly by attending to domestic affairs. Note that one soldier and two domestics were sent.

"Having called two of his servants and a devout soldier." See, it is not without reason that it is said these were people who were constantly attending him.

And when he had declared all [these] things to them, he sent them to Joppa.

On the morrow, as they were going on their journey, and drew nigh to the city, Peter went up upon the house-top to pray, about the sixth hour:

Peter, on the day on which he experienced the vision of Universal Community, (exhibited) in that small vessel, had ascended into the more lofty parts of the house, for prayer's sake "at the sixth hour." The same (apostle) was going into the temple, with John, at the ninth hour," when he restored the paralytic to his health.

And concerning Simon, moreover, it is written that "he went up to the roof to pray at the time of the ninth hour, and he was an hungered, and wished to eat," and he told them to make ready for him.

Look how the Spirit brings the times together and makes it so that this is accomplished neither earlier nor later. "Peter about the sixth hour went up on the housetop to pray." That is, in a secluded place and in quiet.

And he became very hungry, and would have eaten: but while they made ready, he fell into a trance,

I also know that the blessed Peter was both hungry and at the same time drunk in such a type of drunkenness as this. Before his bodily meal was brought to him, when "he became hungry and wanted to take food," while his own were preparing the table for him, there came upon him a divine and sober drunkenness.

"And he became very hungry, and would have eaten; but while they made ready, there fell upon him a trance." What means this expression, ekstasis, "trance?" Rather, there was presented to him a kind of spiritual view (theoria): the soul, so to say, was caused to be out of the body.

"He fell into a trance." This means both amazement at the sight of a miracle, and that state when a person is not in control of his senses, being caught up into the spiritual world. Thus, it was as if a spiritual vision for him.

And saw heaven opened, and a certain vessel descending to him, as it had been a great sheet knit at the four corners, and let down to the earth:

"And saw heaven opened, and, knit at the four corners, a certain vessel descending unto him, as it had been a great sheet, and let down to the earth: wherein were all manner of fourfooted beasts of the earth, and wild beasts, and creeping things, and fowls of the air." What is this? It is a symbol of the whole world.

Or, to speak more clearly, the Church is the sheet. The beasts within it are the nations. Therefore he beheld the Church bound by the four Gospels, in which all the peoples were contained.

"A certain vessel descending to him, as it were a great sheet." The foremost of the apostles, Peter, had need of a Divine revelation concerning the calling of the Gentiles to the Christian faith, because he did not know that circumcision and uncircumcision make no difference with regard to faith.

In which were all manner of four-footed beasts of the earth, and wild beasts, and creeping animals, and fowls of the air.

And there came a voice to him, Rise, Peter; kill, and eat.

"And there came a voice to him, Rise, Peter; kill, and eat." "Rise, Peter," saith the Voice, "kill and eat." Probably he was on his knees when he saw the vision.

Rise, Peter, kill and eat. What is said in Latin as "kill" is said in Greek in this place as θύσον, which is not a general term for killing but a specific term for the kind of killing by which sacrifices are offered to God. For both the sacrificial victim or sacrifice in Greek is θυσία, and the altar is called θυσιαστήριον.

Everyone would have begun to accuse Peter as a lawbreaker, and therefore it is arranged by the Spirit so that he would have a defense; that is why he objects to the Angel. For he had to fully observe the law. So this is arranged so that they would not begin to accuse him. Perhaps, having knelt down, he saw the vision.

But Peter said, Not so, Lord; for I have never eaten any thing that is common or unclean.

Peter abstained from swine; "but a trance fell on him," as is written in the Acts of the Apostles, "and he saw heaven opened, and a vessel let down on the earth by the four corners, and all the four-footed beasts and creeping things of the earth and the fowls of heaven in it; and there came a voice to him, Rise, and slay, and eat.

"But Peter said, Not so, Lord; for I have never eaten anything that is common or unclean." This was a thing altogether offensive to them: observe then what is providentially managed.

Because I have never eaten anything common and unclean. The people of the Jews, boasting themselves as part of God, call common foods those which all men use. For example, pork, oysters, hares, and such animals which do not split the hoof, nor chew the cud, nor have scales among fish.

And the voice [spoke] to him again the second time, What God hath cleansed, [that] call not thou common.

But when Peter saw the vision, in which the voice from heaven said to him, "What God hath cleansed, that call not thou common," this happened [to teach him] that the God who had, through the law, distinguished between clean and unclean, was He who had purified the Gentiles through the blood of His Son-He whom also Cornelius worshipped; to whom Peter, coming in, said, "Of a trut…

"And the voice spake unto him again the second time, What God hath cleansed, that call not thou common." "What God hath cleansed," saith it, "call not thou common." Great daring! It seems indeed to be spoken to him, but the whole is meant for the Jews. For if the teacher is rebuked, much more these.

"Again a voice came to him: 'What God has cleansed, do not call unclean.'" Apparently, the voice is addressed to Peter, but in the meantime everything is being said to the Jews. Because if this teacher endures reproach, then all the more do they deserve it. But God, who traced the image of His Church, said that she should not consider anything unclean for herself.

This was done thrice: and the vessel was received again into heaven.

Now while Peter doubted in himself what this vision which he had seen should mean, behold, the men who were sent from Cornelius had made inquiry for Simon's house, and were standing before the gate,

And for all this, he knew not what it meant. "Now while Peter doubted in himself what this vision which he had seen should mean, behold, the men which were sent from Cornelius had made enquiry for Simon's house, and stood before the gate, and called, and asked whether Simon, which was surnamed Peter, were lodged there." But while Peter, it says, "doubted in himself," the men co…

"Now, whilst Peter was doubting within himself, what the vision that he had seen should mean," etc. As Peter thought in bewilderment about the above-mentioned vision, the Holy Ghost said to him: "Behold, men seek thee; Cornelius hath sent them.

The sheet (shroud) signifies the earth, and the beasts in it signify the Gentiles. The saying "kill and eat" (v. 13) means that they too must come to Christ, and the fact that this is repeated three times signifies baptism. Thus, the true meaning of the vision points him to the teaching of the Trinity, just as faith in the Trinity constitutes true worship of God.

And called, and asked whether Simon, who was surnamed Peter, lodged there.

While Peter thought on the vision, the Spirit said to him, Behold, three men seek thee.

"While Peter thought on the vision, the Spirit said unto him, Behold, three men seek thee. Arise therefore, and get thee down, and go with them, doubting nothing: for I have sent them." And this again is a plea for Peter in answer to the disciples, that he did doubt, and was instructed to doubt nothing. "For I," saith He, "have sent them." Great is the authority of the Spirit!

The Spirit said to him: Behold, three men seek you. He heard this in his mind from the Spirit, not in the ear of the flesh.

"Meanwhile, as Peter was reflecting on the vision, the Spirit said to him: 'Behold, three men are looking for you.'" Again, this too serves as an apology for Peter before the disciples, so that they might see that he was deliberating and received instruction not to deliberate.

Arise therefore, and go down, and go with them, doubting nothing: for I have sent them.

Then Peter went down to the men who were sent to him from Cornelius; and said, Behold, I am he whom ye seek: what [is] the cause for which ye have come?

"Then Peter went down to the men which were sent unto him from Cornelius; and said, Behold, I am he whom ye seek: what is the cause wherefore ye are come?" He saw a soldier, saw a man: it was not that he was afraid, on the contrary, having first confessed that he was the person whom they sought, then he asks for the cause of their coming; that it may not be supposed that the re…

Behold, I am he whom you seek. What is the reason for which you have come? The Spirit told him that soldiers were present, and he was silent about why they had come, because to preserve the humility of the human mind, sometimes the Spirit of prophecy touches on part and does not touch on part.

First Peter acknowledged that he was the one they were seeking, and then asked about the reason for their coming, so that he might either be ready at once to go with them, or, if that was not necessary, to lodge them in the house.

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 a holy angel to send for thee into his house, and to hear words from thee.

Then he called them in, and lodged [them]. And on the morrow Peter went with them, and certain brethren from Joppa accompanied him.

And on the morrow they entered into Cesarea. And Cornelius waited for them, and had called together his kinsmen and near friends.

And as Peter was coming in, Cornelius met him, and fell down at his feet, and worshiped [him].

But Peter took him up, saying, Stand up: I myself also am a man.

And as he talked with him, he went in, and found many that had come together.

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

For even Peter, although he had been sent to instruct them, and had been constrained by a vision to that effect, spake nevertheless with not a little hesitation, saying to them: "Ye know how it is an unlawful thing for a man that is a Jew to keep company with, or to come unto, one of another nation; but God hath shown me that I should not call any man common or unclean.

We must note that God himself ordered the Christian people not to call anyone common or unclean but to associate with them as those who hope most of all for faith in Christ.

He discusses the love of God for mankind and shows that God granted them great gifts, and at the same time speaks of something great, yet speaks with humility. Because he did not say: "People!

Therefore I came [to you] without gainsaying, as soon as I was sent for: I ask therefore for what intent ye have sent for me?

And Cornelius said, Four days ago I was fasting until this hour; and at the ninth hour I prayed in my house, and behold, a man stood before me in bright clothing,

What then does Cornelius? He does not say, Why, did not the soldiers tell thee? but observe again, how humbly he speaks. For he says, "From the fourth day I was fasting until this hour; and at the ninth hour I prayed in my house, and, behold, a man stood before me in bright clothing, and said, Cornelius, thy prayer is heard, and thine alms are come up for a memorial before God.…

From the fourth day until this hour, I was praying in my house at the ninth hour, and behold, a man stood before me, and so on. In Greek and in some Latin manuscripts it is written thus: From the fourth day until this hour I was fasting, and praying from the sixth hour to the ninth, and behold, a man, and so on.

"At the ninth hour I was praying in my house." What does this mean? It seems to me that, with the most careful order in his life, his time was distributed, and moreover on certain days, which is why he said: "four days ago." See how powerful prayer is.

And said, Cornelius, thy prayer is heard, and thy alms are had in remembrance in the sight of God.

Send therefore to Joppa, and call hither Simon, whose surname is Peter; he lodgeth in the house of [one] Simon a tanner, by the sea-side: who, when he cometh, will speak to thee.

Immediately therefore I sent to thee; and thou hast well done that thou hast come. Now therefore we are all here present before God, to hear all things that are commanded thee from God.

Then Peter opened [his] mouth, and said, In truth I perceive that God is no respecter of persons:

Further, Peter in the Acts says, "Of a truth, I perceive that God is no respecter of persons; but in every nation he that feareth Him, and worketh righteousness, is accepted by Him." The absence of respect of persons in God is not then in time, but from eternity. Nor had His beneficence a beginning; nor any more is it limited to places or persons.

"Then Peter opened his mouth, and said, Of a truth I perceive that God is no respecter of persons." That is, be he uncircumcised or circumcised. This also Paul declaring, saith, "For there is no respect of persons with God." And Peter opened his mouth, and said, Of a truth I perceive that God is no respecter of persons.

"Truly I perceive…" I perceive that God does not look at the quality of a person's face, but at the distinction of deeds. By what Peter says, he clearly shows that the God whom Cornelius feared, about whom he received instruction from the law and the prophets, for whose sake he also gave alms — that this God is truly God. He lacked knowledge of the Son.

But in every nation he that feareth him, and worketh righteousness, is accepted with him.

...to whom Peter, coming in, said, "Of a truth I perceive that God is no respecter of persons: but in every nation, he that feareth Him, and worketh righteousness, is acceptable to Him." He thus clearly indicates, that He whom Cornelius had previously feared as God, of whom he had heard through the law and the prophets, for whose sake also he used to give alms, is, in truth, Go…

"Righteousness" instead of every virtue.

"In every nation." He says this so that you would not think that the Gentiles belong to the category of the rejected. "He who works righteousness is acceptable to Him." The expression "righteousness" is used in place of "with every virtue." He did not say "is saved," but "is acceptable to Him," that is, worthy of being accepted by God.

The word which [God] sent to the children of Israel, preaching peace by Jesus Christ: (he is Lord of all:)

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

He thus clearly indicates, that He whom Cornelius had previously feared as God, of whom he had heard through the law and the prophets, for whose sake also he used to give alms, is, in truth, God.

Then he adduces these Gentiles themselves as witnesses: "ye know," says he, "the matter which came to pass throughout all Judea, beginning at Galilee - then he confirms it from this also - after the baptism which John preached" - "even Jesus of Nazareth, how God anointed Him with the Holy Ghost and with power." He does not mean, Ye know Jesus, for they did not know Him, but he…

You know the word which was proclaimed throughout all Judea, and so on. He briefly included everything that is recited in the Creed: that Jesus is the Christ, that he is Lord of all, that he was sent to reconcile the world to God, that he was heralded by the voice of John, that he was anointed with the Holy Spirit, that through miracles he was declared to have God dwelling in h…

That God anointed Jesus of Nazareth with the Holy Spirit and with power: who went about doing good, and healing all that were oppressed by the devil; for God was with him.

Let no one be misled by the fact of the apostle's frequently omitting the name of the Father and of the Holy Spirit when making mention of baptism, or on this account imagine that the invocation of the names is not observed.

Being anointed as Jesus with the Holy Spirit by God must be understood according to the human aspect. For since he emptied himself and in like manner partook for us of blood and flesh, those things that he has by nature, he is said, as God, to receive them by reason of the human element.

"How God anointed Jesus of Nazareth with the Holy Spirit and with power." This is understood in terms of His humanity. Since He emptied Himself and took on our flesh and our blood (cf. Heb. 2:14), it is said of Him that as man He receives what He possesses by nature as God.

And we are witnesses of all things which he did, both in the land of the Jews, and in Jerusalem; whom they slew and hanged on a tree.

Him God raised the third day, and showed him openly;

Not to all the people, but to witnesses chosen before by God, [even] to us, who ate and drank with him after he rose from the dead.

For since eating is proper to them that live this present life, of necessity the Lord by means of eating and drinking proved the resurrection of the flesh to those who did not acknowledge it to be real. This same course he pursued in the case of Lazarus and of Jairus's daughter.

Therefore, he confirms Christ's resurrection by the fact that they ate with him after the resurrection. For he did not make any sign from the resurrection; for the resurrection itself was a great sign, and there was no such sign of a resurrection as eating and drinking. [CHRYSOSTOM]

"Witnesses… chosen before." Although Jesus Christ Himself chose them, the expression "chosen before" he ascribes to God the Father. "Who ate and drank with Him." Look at how he confirms the truth of the resurrection. Why did Jesus Christ, after rising, not perform any miracle, but ate and drank? Because the resurrection itself was a great miracle.

And he commanded us to preach to the people, and to testify that it is he who was ordained by God [to be] the Judge of the living and the dead.

To him give all the prophets testimony, that through his name whoever believeth in him shall receive remission of sins.

If one repents from the evil things he has done and believes in the name of the Lord, he receives absolution from the sins that he has sincerely recognized. All the prophets, whose teaching is brought to the people of the Jews, have spoken according to their trust and faith in their Father.

Those who, he says, prophesied spoke concerning the forgiveness of sins; in this matter they said that these are forgiven by Jesus. Therefore also Isaiah, bringing forward his very person, says: "I am the one who wipes away your sins, and your lawless deeds." (Isa. 43:25)

"All the prophets bear witness about Him." Whatever prophets spoke about the remission of sins, they all said that sins are forgiven in this Jesus. Thus Isaiah also speaks in His person: "I, even I, am He who blots out your transgressions for My own sake, and I will not remember your sins" (Isa. 43:25).

While Peter was yet speaking these words, the Holy Spirit fell on all them who heard the word.

Thereafter He prescribed to fasts a law-that they are to be performed "without sadness: " for why should what is salutary be sad? He taught likewise that fasts are to be the weapons for battling with the more direful demons: for what wonder if the same operation is the instrument of the iniquitous spirit's egress as of the Holy Spirit's ingress?

When they had believed that by baptism there is altogether the remission of sins, then the Spirit descended upon them. This, however, happened by God's ordaining for the great defense of Peter.

Notice God's economy. God did not allow Peter's speech to be brought to completion or for baptism to be performed by Peter's order; but as soon as He saw that their minds were filled with amazement and a beginning of instruction had been laid, and they fully believed that baptism is the remission of sins, then the Spirit descended.

And they of the circumcision who believed, were astonished, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Spirit.

For they heard them speak in languages and magnify God. Then answered Peter,

Can any man forbid water, that these should not be baptized, who have received the Holy Spirit as well as we?

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

Acts10