THE EYES OF THE APOSTLE PETER OPENED TO THE MINISTRY TO THE GENTILES Now, after the previous chapter ended by raising Tabitha, who abundantly presented works of love to the widows and the needy, from the dead in the name of Jesus Christ, What would be the situation concerning the Gentiles, especially those of them who longed for the salvation of their souls? Were they to be forsaken dead in their graves, just because they belonged to the Gentiles? The Lord Christ had clearly proclaimed about preaching among the Gentiles (Matt 28: 19). And on the day of the Pentecost, St. Peter talked about the prophecy of Joel, who said, “Whoever calls on the name of the Lord shall be saved” (Acts 2: 21). Yet, even several years after the day of the Pentecost, the apostles themselves were still assuming that there would be no introduction for the Gentiles into the faith in Jesus Christ, unless they turned first to Judaism. The present chapter introduces the beginning of a new era in the history of the ministry of the apostles, as the message of the gospel was no more confined to the Jews, but extended to the Gentiles, to be proclaimed to all mankind. St. Luke, through the previous chapters, presents the preaching in Jerusalem, Judea, and Samaria. At the same time, the Spirit of the Lord was preparing the atmosphere to the opening of the door of faith before the Gentiles. After the ministry was confined within the circle of the circumcised, St. Peter, the apostle to the circumcised, was getting the clear divine command that confirms the opening of the door before the Gentiles. St. Peter was particularly chosen for this mission, that no schism would happen in the Church of Christ, to become two separate and opposing Churches: One embracing those of Jewish origin, or who became Jews later on; and the other embracing the uncircumcised. It was essential to proclaim to the apostle to the circumcised that the letter of the law has been lifted up, lest those who preach among the Gentiles would be accused of being opponents to the law, and not caring for the blessings of the Old Testament. Opening of the door before the Gentiles had been a mystery even to the apostles themselves, and the subject of their astonishment, despite the fact that the Lord has prepared their minds beforehand to accept it (Mark 16: 15), and despite the several prophecies concerning this in the Old Testament. We should not marvel then to see the Lord motivating St. Peter to preach to Cornelius, the firstfruit of the Gentiles, and to baptize him. Now, the wall that separated the circumcised from the uncircumcised had fallen; the two sitting together at the one table of the Lord with no discrimination, partaking of the worshipping and enjoyment of the gifts of the one Spirit and all becoming members in the one body of Christ, referred to one Father. 1- The vision to Cornelius 1 – 8 2- The vision to the apostle Peter 9 – 16 3- An encounter with the messengers of Cornelius 17 – 23 4- An encounter with Cornelius 24 – 33 5- An address by St. Peter 34 – 43 6- Baptism of Cornelius and those who were with him 44– 48 1- THE VISION TO CORNELIUS 486 “There was a certain man in Caesarea called Cornelius, a centurion of what was called the Italian regiment” (Acts 10: 1). In the previous chapter, St. Luke presented a very interesting portrait of a certain man under the law, namely, the eunuch of Candace, who despite his high position, enjoyed great piety, together with an amazing longing to study the Holy Book and a flaring zeal toward the salvation of his soul. Here, in this chapter, he introduces another man of equally high position and rank, who although not a Jew, or under the law, yet was equally great in piety. According to St. John Chrysostom, it is rare to find someone who combines such two qualities together1. ”the praise of the former is, his undertaking so long a journey, and this when there was no (festival) season to require it, and his reading on his road, and while riding in his chariot, and his beseeching Philip, and numberless other points: and the great praise of the latter is, that he makes alms and prayers, and is a just man, holding such a command"2. St. John Chrysostom The Lord Christ chose the firstfruits of His believers from the Jews, from the simple fishermen, to put to shame the more wise and prudent. As for the Gentiles, He chose, not a Greek philosopher, or an idol priest, but a Roman military leader, only preoccupied with keeping order, executing laws and providing freedom and security to everyone, especially those carrying the Roman citizenship, A free spirit, not under the pressure of anyone, or could be deceived by anyone. Cornelius was a centurion in the Roman army, with 100 men under him. We previously read about another centurion, whose faith surpassed all the children of Israel, to make him worthy of sitting in the kingdom of heaven together with Abraham, with Isaac, and with Jacob (Matt 8: 11-12); And about another centurion who testified to the Lord Christ on His cross, when an earthquake occurred, saying, “Truly, this was the Son of God” (Matt 27: 58); And now we read about a third centurion, who, because of his longing to the divine Truth, he was used by God to give a lesson to St. Peter to open the door of faith before the Gentiles. Still a fourth centurion to join this group was assigned to guard the apostle St. Paul in captivity, and to take him to Rome, who refused to kill the captives when the ship collapsed, in order to spare the life of Paul (Acts 27: 42-43). The Historian Poliybius says that the centurions used to be considered as the ‘salt’ of the Roman army, as they were chosen of the prudent, wise, and straightforward officers, who could also control themselves3. The Italian regiment was between 600 and 1000 men, although until the year 41 AD, there were no such big regiments. But in the days of King Agrippa the first (Acts 12: 1), there were several of them. It was so called, probably because all its members were Romans, not from any other country under Rome and were fully trusted by the Roman emperor. They were inevitably working to the account of the Roman authority; no one to betray the emperor would emerge from them. “A devout man and one who feared God with all his household, who gave alms generously to the people, and prayed to God always” (Acts 10: 2). 1 Cf. Hom. On Acts. Hom. 22. 2Hom. On Acts. Hom. 22. 3Hist. 6.24. 487 Some of the Greeks and Romans, even among those in the army, probably influenced by pious Jews, worshipped the One God (the unknown) and refrained from worshipping idols and from following unclean practices. The hearts of such people were opened by the Holy Spirit to receive the Christian faith. he says, “A devout man and one who feared God with all his household”: that you may not imagine that it is because of his high station that these things are done. When Paul was to be brought over, there is no angel, but the Lord Himself: and He does not send him to some great one, but to a very ordinary person: but here, on the contrary, He brings the chief Apostle (to these Gentiles), not sends them to him: herein condescending to their weakness, and knowing how such persons need to be treated. As indeed on many occasions we find Christ Himself hasting (to such), as being more infirm. Or (it may be) because (Cornelius) was not able himself to leave his home. But here again is a high commendation of alms, just as was there given by means of Tabitha"1. “And one who feared God with all his household”: Let us hear this, whoever of us neglects them of our own house, whereas this man was careful of his soldiers also 2. St. John Chrysostom Cornelius was a devout man, who did not worship idols or vain gods and did not allow himself to indulge in the abominations practiced by the heathens. All what he knew and believed was the existence of God the Creator of heaven and earth, one true living God, although unknown to him. And despite his high authority as a centurion, he harbored reverence and fear toward the unknown God, demonstrated by the following features: He led his household to a life of piety and worship and did not have under his roof any idol worshipper, or any evildoer. All his household and working hands feared God. He was characterized by practical compassion and alms-giving. He, although a Roman leader in the Italian regiment, in Caesarea the capital of the state, and a Gentile, gave his alms abundantly to the poor and the needy among the Jews. He was both a man of worship and prayers, who practiced prayer all the time and mixed the good work with a life of prayers. Some believe, from the words of St. Peter and of other disciples, that Cornelius was a Gentile, of a foreign race, uncircumcised and did not receive the law (Acts 11: 1-3, 10: 28). He probably admired the Jewish religion and the belief in One God, the ethical and behavioral principles of the Jewish people and their resorting and praying to God. Yet he did not join them as a member of the Jewish nation, or as a proselyte. Some call him semi-proselyte. “About the ninth hour of the day, he saw clearly in a vision an angel of God coming in and saying to him, ‘Cornelius’” (Acts 10: 3). The Jews have always been proud that they got the law through the ministry of angels. Here is a Gentile, pious and a man of prayers, who also enjoyed the ministry of angels. About the ninth hour (3 O’clock PM), a time of praying for the Jews, an angel of God appeared, not in the temple among the worshippers, but to a Gentile worshipping 1Hom. On Acts. Hom. 22. 2Hom. On Acts. Hom. 22. 488 together with his household in his own house. He appeared to him, not in a dream, but publicly and clearly. He probably learned from the Jews to pray at certain times of the day: In the early morning, the ninth hour of the day, and at sunset. Cornelius, although a Gentile, presented his prayer as sweet incense before God, who received his prayers and alms as sacrifices of pleasure. He nevertheless was in need of the enjoyment of the precious blood, without which there would be no forgiveness of sins. The Church arranged for the believer to pray at certain times of the day, in order not to become slothful in praying. This however does not imply praying only at these hours, but man can pray all the time, as while being preoccupied in prayers, we get to remember the salvation works of God; and the cross does not depart from our mind, or the image of the Savior from our hearts. Offer your prayer at the third hour of the day (Mark 15: 25), as at this hour, Pilate issued his verdict against our Lord and Savior to be crucified; at the sixth hour of the day, the time of crucifixion; and at the ninth hour of the day, when the sun darkened, and the earth trembled, unable to behold the bitterness of that hour1. The apostolic statutes If you are at home, pray the third hour and praise God. And if you are away from home, pray in your heart, as in that hour of the day, Christ was nailed on the cross. That is why, in the Old Testament, the law commands to present the bread offering always at the third hour, as a remembrance of the slaying of the silent and perfect lamb, as Christ are both the Shepherd and the Bread coming down from heaven. Pray also at the sixth hour, as at that time Christ was hanged on the tree of the cross; the veil of the temple was torn in two; and there was darkness over all the earth until the ninth hour (Luke 23.44, 45). Let us then pray in this hour, to remember Him who prayed and turned all creation into darkness to the unbelieving Jews. We should also hold a great prayer and praise at the ninth hour, to know that the souls of the righteous bless the Lord, the true God, who sent to His saints His Son, His Word, to give them light. At that hour, Christ was stabbed in his side by the spear and blood and water flowed from Him. There was light in that day until the evening. That is why, when he started to sleep, another day started, giving by that an example of resurrection2. The apostolic tradition of Hippolytus "Why does he see the angel? This also was in order to the full assurance of Peter, or rather, not of him, but of the others (who were with him), the weaker ones"3. "when he was released from his cares and was at quiet, when he was engaged in prayers and compunction" 4. St. John Chrysostom 1 Apostolic Constitutions, 8.34. 2 Gregory Dix. The Apostolic Tradition of St. Hippolytus of Rome. 36.2-7. 1992, p. 62-64. A monk belonging to the Coptic church. Sources of Church rites. 3Hom. On Acts. Hom. 22. 4Hom. On Acts. Hom. 22. 489 Although Cornelius did not learn the commandments of the gospel, he prayed faithfully in his secret place, to become worthy of hearing the voice of an angel speaking. What would we say about Jonah, who was not even in his secret place, but in the trap of the inside of a whale, He was also found worthy of having his prayers heard from the depth of the sea and to be safe inside such a great beast1. Khromatius, bishop of Aquila This vision took place at the ninth hour of the day, by day light, that Cornelius would not think that he was subject to fantasies or imaginations; he was widely awake. It was also the time of prayers in the temple, when the priests wished that God would be listening to their prayers and receiving their sacrifices and offerings on behalf of the people. They did not realize that God cared for a Gentile in his home at Caesarea and sent his angel to proclaim to him that his prayers and alms were well received, to sing together with the prophet David, “Let my prayer beset before You as incense, the lifting up of my hands as the evening sacrifice” (Ps 141: 2). “And when he observed him, he was afraid and said, ‘what is it Lord?’ So he said to him, ‘Your prayers and your alms have come up for a memorial before God’” (Acts 10: 4). Seeing the splendor of the angel and the way he appeared, he realized that he is a being greater than man and must be an angel. He was afraid, especially that he called him by name. He realized that he was before a heavenly messenger who came just for him, carrying a personal message he knew nothing about, So he said to him, "What is it Lord?” He entertained a true longing to recognize the intention of God. He was ready to listen and to respond to any heavenly command, just like when Joshua son of Nun said, “What does my Lord say to his servant?” And like when the prophet Samuel said, “Speak Lord, for Your servant hears”. The angel revealed to him that his prayers and his alms have ascended to the presence of God. As a matter of fact, prayers have no value without love and mercy; and the works of mercy to people (alms) have no value without love for God, demonstrated through prayer. Cornelius’ prayers and fasting were not set forth at street corners, to be commended by people, the way the Pharisees did, but ascended together secretly up to God’s throne, to be recorded in a memorial before God, in which the names of those who fear Him are written. “He observed him”: Having a heart that loves both God and men, Cornelius’ eyes were able to concentrate on seeing heavenly matters, without being drawn by the earthly temporal things. While the Jews were offering the evening sacrifice, hoping that it would be accepted by God, An angel sent by the Lord was proclaiming to a Gentile that his prayers and alms have ascended even to the divine throne. God seeks the sacrifices of love, obedience and praise (1 Sam 15: 22; Eccl 5: 1; Isa 1: 11-15; Amos 5: 21-22; Hos 6: 6). Some may probably wonder how the prayers and alms of that Gentile have ascended to heaven. Was he not first in need of the blood of the Son of God, to reconcile him with God the Father? There is no indication that that Gentile depended on his personal works of righteousness. But, because he presented his prayers and alms through his fear of God, he longed to recognize the will of God and wished to consummate it. 1 Chromatius of Aquileia. Tractate on Matthew. 27.1.4-5. Chromatius was a friend of Rufinus and Jerome the bishop. 490 When the angel of God appeared to him, he did not argue; but, in complete obedience, he consummated the divine command. And because he longed for a Savior, he listened to the heavenly message and received the preaching of St. Peter concerning salvation, readily and without delay. Let us learn from the loving and compassionate Lord how he despises no one; but once he sees an exalted soul, he pours His grace on it in abundance1. Prayer above everything can always keep the splendor of this spiritual garment. Together with prayer, an abundance of giving should be our crown of good deeds and the way of salvation of our souls. Prayer together with alms can provide us with innumerable goods, quench the fire of sin and grant us great freedom2. Let those drafted in the armed forces listen to this. Let them learn that military service does not contradict with the way of virtue for him who wants to be exalted. Let them learn that man can care for his virtue, even while wearing the military uniform, even if he is married and with children and even if he is committed to a public service3. You should not allow the love of riches to flare inside you, or to possess you. This excessive lust should be destroyed and scattered by the fire of the Spirit and be rent by its sword. It is a splendid sacrifice that need not be presented by a priest, but can be presented by whoever practices it. It is a splendid sacrifice that is offered down on earth, but ascends on the spot to heaven. So were the offerings of Cornelius, to whom it was said, “Your prayers and your alms have come up for a memorial before God”. How splendid is that combination! 4. "Observe how what the angel speaks he does not speak immediately, but first rouses and elevates his mind (Acts10: 4). At the sight, there was fear, but a fear in moderation, just so far as served to fix his attention. Then also the words relieved him of his fear. The fear roused him: the praise mitigated what was unpleasant in the fear"5. St. John Chrysostom "He (the Lord) taught us that the more violent devils cannot be overcome, except by prayer and fasting. Cornelius the centurion was found worthy through alms-giving and frequent fasts to receive the gift of the Holy Spirit before baptism"6. St. Jerome “Now send men to Juppa, and send for Simon whose surname is Peter” (Acts 10.5). God sent an angel to lead Cornelius to His Church represented in one of her apostles, not to present to him the gospel of salvation, or to proclaim to him the faith in Jesus Christ. He just instructed him to send for the apostle Peter who would take care of all that. Preaching the gospel is the work of the ministers of the word, not of the angels. It is indeed an exalted grace given to the men of God that reveals the “un-searchable riches 1 Baptismal Instructions, 7.29. 2 Baptismal Instructions, 7.27. 3 Baptismal Instructions, 7.28. 4Homilies on Rom. Hom. 19. 5Hom. On Acts. Hom. 22. 6 Against Jovinianus. Book 2, 17. 491 of Christ” (Eph 3: 8). The angels are indeed ministers to those who are to inherit salvation (Heb 2: 5), sent by God to preachers, fathers, as well as to those in need of enjoying the word of God. Their goal is to lead them all to encounter with Jesus Christ in His holy Church. “He is lodging with Simon, a tanner, whose house is by the sea. He will tell you what you must do” (Acts 10: 6). “His house is by the sea”: Having been a tanner, tanning required plenty of water, especially sea water. St. Luke intended to say that Simon’s house was away from any other house, as the Jews considered his profession as unclean. "Do you mark how the Apostles, for love of solitude and quiet, affected the retired quarters of the cities?" 1. St. John Chrysostom “And when the angel who spoke to him had departed, Cornelius called two of his household servants and a devout soldier from among those who waited on him continually” (Acts 10: 7). With instant obedience and without hesitation, Cornelius sent two of his household servants and a soldier to call St. Peter. If Cornelius longed to realize the will of God and enjoy salvation alone, he would have gone himself to St. Peter. But because all his household and probably some of his soldiers and his friends also cared for their salvation, he sent for St. Peter to come to him. "So when he had explained all these things to them, he sent them to Joppa” (Acts 10: 8). The Church lived in an amazing glory, presented to her by the Holy Spirit, the Leader and Comforter of the Church. That is why we see appearances of angels, holy dreams and divine visions; and sometimes the Spirit even carries ministers along and sets forth bringing them to locations of preaching. It is indeed amazing for a Gentile Commander to see an angel ordering him to call a Jewish man he did not know beforehand and probably never heard of him, then to send a delegation, after designating to them the exact location of the house and the name of that person. It is as though the command was issued from the highest rank of the army of heaven, to which the Commander responded in complete obedience and with no doubting. To become truly the firstfruit of the Church of the uncircumcised, he received the Holy Spirit in a unique way, to open before his uncircumcised brethren the stores of the Holy Spirit and His exalted graces. "observe the unassuming character of the man: for he does not say, Call Peter to me: but, in order also to induce him to come, he declared the whole matter:-this was so ordered by Providence;-for he did not choose to use the authority of his rank to fetch Peter to him; therefore "he declared the matter""2. St. John Chrysostom In all respect and admiration, we stand before that Commander, who sees in the authority love and spaciousness of heart. He did not issue commands, by which his servants and soldiers were committed to obey; but he explained everything, like a loving father to his beloved children, to let them partake of the divine blessings. What a splendid 1Hom. On Acts. Hom. 22. 2Hom. On Acts. Hom. 22. 492 portrait of the concept of leadership and authority, which we do not often see even among parents, spiritual guides, or priests. He sent them to Joppa, from where St. Peter set forth to Caesarea, to draw the firstfruit of Gentile believers. It is the same location from which the prophet Jonah set forth to preach to the Gentile people of Nineveh, to offer penitence, in order to enjoy the divine mercies. 2- THE VISION OF THE APOSTLE PETER “The next day, as they went on their journey and drew near the city, Peter went up on his housetop to prey, about the sixth hour” (Acts 10: 9). As the delegation set forth to Joppa, 20 miles far from Caesarea, heaven moved to proclaim to St. Peter, just before the arrival of the delegation that set forth early in the morning to arrive about noon (horses cover this distance in about 6 hours). A vision appeared to the apostle Peter, as the delegation was at the doorstep enquiring for him. It is as though the divine command is issued to him to arise at once from his trance, to baptize the Gentiles and to receive them in the fellowship of God’s banquet. Because it was difficult to realize that command, as the law has banned any mingling with the Gentiles, whatever their behavior was, it was necessary to issue divine commands to the apostles before their practical movement to start their ministry to them. There was a need for a heavenly vision to St. Peter to set forth to Cornelius’ house, as there was a need for such a vision to Ananias to go to the house of Saul of Tarsus, to preach and baptize him. Despite the straightforward and clear prophecies in the Old Testament of the return of the Gentiles to God, the practical movement to realize that was not possible without a heavenly vision, at the time of beginning to work. Peter went up on the housetop to pray and there the Lord granted him the vision. He did not reveal to him what happened in Cornelius’ house, or about the delegation coming to call him, or what would happen when he would confront Cornelius, but the vision came, just to instruct him to go with those messengers. God only reveals to His ministers what is fit for a specific stage. St. Peter had to move in obedience to the vision, in order to see with his own eyes the amazing works of God that he did not expect. He should not enquire about what would happen, but should trust in the exalted work of God and should realize that, for God, there is always a certain time for everything. “On the housetop”: The law committed the believers to build a fence all around the housetop to keep anyone from falling. The bare housetop or the little room on it was considered the best place to retreat to pray to God. No one of the neighboring houses, or on the street, could see the one who stands, sits or kneels during his retreat on his housetop. Some believe that praying on the housetops gives the best atmosphere to pray, as the one praying would be only able to see heaven exposed before his eyes, that nothing would distract his thoughts to earthly things, but would also anticipate his own setting forth to his heavenly home, liberated from every earthly interest. From the housetop, he can see a great portion of the city, so he can speak to God in the name of the whole people and can ask for the sake of his brethren. On the housetop he can not hear anybody, and nobody can hear him, so he can speak freely to his God. “About the sixth hour”: The majority of Jews regularly kept the morning and evening prayers; whereas, only the devout used also to keep the noon prayer; they used to pray three times in day, as did the prophet Daniel in captivity (Dan 6: 10-13), as well as 493 the prophet David (Ps 55: 17). The early Christians, according to St. Clement of Alexandria, used to keep these three prayers. "Then he became very hungry and wanted to eat, but while they made ready, he fell into a trance” (Acts 10: 10). “A trance”: This refers to a condition in which the mind is completely absorbed into a certain thought or preoccupation; and the outer senses seem to stop completely or partially. It is a condition of retreat of the mind and heart from what is seen and heard, namely, the retreat of the being into his depths, as though there was nothing around him, or as though the soul has set forth from the body, to cross over in a spiritual atmosphere that does not submit to physical senses. It was said about Balaam, that “He sees the vision of the Almighty; he falls down with eyes open wide” (Num 24: 4, 16), and about St. Paul, that he fell into a trance while praying in the temple (Acts 22: 17), and again in (2 Cor 12: 2). When St. Peter became very hungry and wanted to eat, the Lord Christ offered to him food that satisfies the souls of the heavenly creatures; that is, the entrance of the Gentiles into faith. When the Lord Christ Himself became hungry after fasting for forty days, Satan asked him to turn the stones into bread, which the Lord refused to do, having been anticipating the day when he would turn the human stones that became solid and with no senses, because of the worship of stone idols, into truly heavenly bread that brings pleasure to the heart of God. Stones have become fulfilling bread, as they turned into children to Abraham, as promised by the Lord Christ, when He said that God is capable of turning stones into children of Abraham. "What means this expression, ekstasij, "trance?" Rather, there was presented to him a kind of spiritual view (qewria): the soul, so to say, was caused to be out of the body (ecesth). “He saw heaven opened”"1. St. John Chrysostom Isaac, father of Jacob, sought the food of the word, as man shall not live by bread alone, but by every word that proceeds from the mouth of God (Gen 27: 4; Matt 4: 4; Luke 4: 4). For such food St. Peter became hungry, as he saw the secret signs of the future of the faith of the Gentiles2. St. Ambrose “And saw heaven opened and an object like a great sheet bound at the four corners, descending to him and let down to the earth” (Acts 10: 11). The Old Testament used to refer to heaven, as though its gates open to let something come down from it, As though, having been closed for so long before humanity, they open to realize a certain mission, but they stay closed before him, who gives God his back. The incarnate Son of God came to open the gates of heaven and to set His kingdom inside man. Once the apostle St. Peter lifted his heart up to heaven, its gates opened to him, to see the riches of the grace of God and his goodness. "You have already gone up upon the housetop like the apostle Peter. Who when he became hungry among the Jews had his hunger satisfied by the faith of Cornelius, and stilled the craving caused by their unbelief through the conversion of the centurion and 1Hom. On Acts. Hom. 22. 2 Flight from the world, 8.49. 494 other Gentiles. By the vessel let down from heaven to earth, the four corners of which typified the four gospels, he was taught that all men can be saved. Once more, this fair white sheet which in his vision was taken up again was a symbol of the church which carries believers from earth to heaven, an assurance that the Lord's promise should be fulfilled: "blessed are the pure in heart, for they shall see God." (Matt 5: 8)"1.St. Jerome Someone may probably ask why a huge vessel in the form of a sheet appeared containing all kinds of animals. No doubt that was for a reason. We know that mites that corrupt other clothes do not affect a sheet that is why everyone who intends to realize the secret of the (catholic) Church has to cast off from his heart the corruption of evil lusts. He, who wishes to grasp the secret of the sheet that symbolizes the Church, is committed to abide to faith in a way that mite-like evil thoughts would not corrupt it. Why did the sheet come down three times from heaven? Because all the nations belonging to the four corners of the earth, where the Church spread, are baptized in the name of the Holy Trinity. The four corners of the sheet are the four directions of the world. The three appearances symbolize the secret of the Trinity; and all of them (4X3) refer to the figure 12, to the 12 apostles. And as the 12 apostles were assigned to preach in the name of the secret of the Trinity, in the four corners of the world, the sheet came down from heaven three times2. Caesarius Bishop of Arles Share with St. Peter that kind of trance, as though he was both hungry and drunk. He became very hungry; but while they made ready, he fell into that holy and vivid trance, through which he came out to see: “Heaven opened and an object like a great sheet bound at the four corners, descending to him and let down to the earth. In it were all kinds of four-footed animals of the earth, wild beasts, creeping things, and birds of the air. And a voice came to him, ‘Rise, Peter, kill and eat’. But Peter said, ‘Not so, Lord! For I have never eaten anything common or unclean’. And a voice spoke to him again the second time, ‘What God has cleansed, you must not call common’, this was done three times” (Acts 10: 11-16). From the voice that spoke to him the first time, we learn that God the Father is He who cleanses; and the second time, that the onlybegotten Son is He who cleanses; and the third time, that the Holy Spirit is He who cleanses everything. Such a trance happens from the wine presented by God to everyone who sits at His banquet. God truly encourages whoever approaches Him and leads a life of virtue, not those away from him. Eat and drink beloved brethren, “For he who eats and drinks in an unworthy manner, eats and drinks judgment to himself, not discerning the Lord’s body” (1 Cor 11: 29). He calls them ‘brethren’, those who are worthy of this food, “For whoever does the will of God, is My brother and My sister and mother” (Mark 3: 35) 3. St. Gregory of Nyssa “In it were all kinds of four-footed animals of the earth, wild beasts, creeping things, and birds of the air” (Acts 10: 12). 1 Letter 125 to Rustius, 2. 2 Sermon 176.4. 3Homilies on Song of Songs, 10. 495 That sheet descending from heaven refers to the holy Church. Like the sheet that contained, not only domestic animals, but also wild beasts, not only four-footed animals but also birds of the air, So also the Church, being the body of Christ, who loves all mankind, opens the gates of faith before all kinds of people: those with calm and docile nature, who, although living among the mud of the earth, yet their hearts yearn to soar in heaven, as well as those wild like beasts. He sets out of all of them a holy people similar to angels. The Church embraces both the Jews and the Gentiles, the masters and the slaves, the big and the small, “Barbarians and Scythians” (Col 3: 11). The Church’s net embraces and sanctifies all kinds and sets out of them all various organs of the one harmonious body. “And a voice came to him, ‘Rise Peter, kill and eat’” (Acts 10: 13). The voice commanded Peter to kill and eat, without discerning between what is clean and unclean according to the law, as all have become partakers of the body of Christ in the cross, yearning to be slain together with Him in the spirit of love and giving, for all to become holy in Him, as He is Holy. Food used to distinguish between the Jew and the Gentile. The Jews do not eat what is unclean according to the law, and do not also partake of the food presented to idols by the Gentiles. It was not an angel from heaven who appeared to St. Peter, but he heard the Divine voice Himself, calling him to kill and eat. Because the matter was very serious and difficult to believe, the Lord Himself spoke to Peter, as is obvious from Peter’s response. "And the Law itself throughout the whole world, it is evident, has four quarters, the East, and West, South, and North, as the Scripture says. And hence the vessel which bares all the emblematic animals, which was exhibited to Peter, when he was told, "Kill and eat," (Acts 10: 13). that it might be shown that the Gentiles should believe and enter into the body of the Church, just as what we eat enters into our body, and which was let down from heaven by four corners (these are the four quarters of the world), showed that the whole world should believe"1. St. Augustine Saying to Peter to “Kill and eat refers to that the (catholic) Church has symbolically to (kill) first, and then (eat) all those who believe in Christ. In other words, non-belief should first be (killed), to plant belief in its place. Nobody can believe in Christ unless he first dies. And according to the apostle: “For you died and your life is hidden with Christ in God” (Col 3: 3)"2. Caesarius Bishop of Arles “But Peter said, ‘Not so, Lord! For I have never eaten anything common or unclean” (Acts 10: 14). At the beginning, Peter refused to eat, for he assumed that the divine promises and the pure heavenly blessings would never be presented to the unclean Gentiles, as, in his sight, they did not belong to God and they were not Israelites. What is the difference between ‘common’ and ‘unclean’? 1 Sermons on N.T. Lessons, 75.9. 2 Sermon 176.5. 496 The ‘common’, in Greek, is the thing that is (public), namely, not dedicated to God. Whoever worships gods other than God, according to the Law of Moses, is counted as ‘common’. That is why the Jews consider all the Gentiles as ‘commons’. The ‘unclean’, on the other hand, is what is not purified. The Jew, if he touches a dead body, is counted as ‘unclean’ until he gets washed and purified in the evening. The goose slain by someone other than the Rabbi is counted as ‘unclean’ and not fit for eating, while if it is slain and its blood is drained by a Rabbi, it is counted is ‘clean’ and ‘pure’. The apostle Peter, like all Jews, did not consider the Gentiles as ‘unclean’, I.E. needed to be purified, but they were considered as ‘common’ and foreigners from God, who would never be purified. The Old Testament discerns between the ‘clean’ and ‘unclean’ animals (Lev 11: 2-27; Deut 14: 3-20). St. Peter had never broken that principle. But now, the time has come to realize the law, not according to its deadly letter, but by the living Spirit, as these statutes have their spiritual concepts that we have already dealt with in our commentary on the books of Numbers and Deuteronomy. “And a voice spoke to him again the second time, ‘What God has cleansed you must not call common’” (Acts 10: 15). By “What God has cleansed”, He means, what God proclaimed to be ‘pure’, or what God commands you to do, could certainly not be ‘common’ or wrong. If you have in your mind some way of discerning between what is clean and what is not, based upon the literal interpretation of certain statutes of the law, now is the time to adopt a spiritual way of thinking to discern between the two, not through the literal eye of the law. The Gentiles who were once considered as ‘common’, are called to get the same goods and blessings, offered by God to the Jews. The middle wall separating the two categories has been broken; and the whole world is called to have the same fellowship and to enjoy one gospel and one faith (Eph 2: 14; Gal 3: 28). After the collapse of that middle wall of division, the understanding of the Mosaic statutes should be reconsidered. There was a middle wall of separation between the Jews and the Gentiles: The Jews assumed that they alone have a portion in the temple of the Lord, and that all the others are rejected. Now came the Cornerstone, who binds together the two walls together in the new temple. In a speech about food, St. Clement of Alexandria comments on the concept that all kinds of food are equal, quoting the words of the Lord, “Not what goes into the mouth defiles a man” (Matt 15: 11), and “Better is a dinner of vegetables where love is, than a fatted ox and hatred with it” (Prov 15: 17). …It is not vegetables that are love, but we should eat our meals with love, that is what the term “Agapi”, or the (meal of love) means. Concerning this, moderation is the best policy: Over-eating as well as over-fasting are both risky1. “This was done three times. And the object was taken up into heaven again” (Acts 10: 16). The sheet came down from heaven, accompanied by the voice that was repeated three times. It is as though the Church of Christ enjoys sonhood to the Holy God, in order that every true believer would become holy and pure in the Lord through the water of Baptism and the work of the Holy Spirit, when plunged in the name of the Holy Trinity. 1 Paedagogus 2.1. 497 God confirms His love for the Gentiles, as when they believe and are purified by Baptism, they become the children of God. The sheet was taken up into heaven again. What Peter rejected as common or unclean was received by heaven. “I will call My people, who were not My people, and her beloved, who was not beloved” (Rom 9: 25). "The earth then, this is what the linen sheet denotes, and the wild beasts in it are they of the Gentiles, and the command, "Kill and eat," denotes that he must go to them also; and that this thing is thrice done denotes baptism"1. St. John Chrysostom 3- AN ENCOUNTER WITH THE MESSENGERS OF CORNELIUS “Now while Peter wondered within himself what this vision which he had seen meant, behold, the men who had been sent from Cornelius had made inquiry for Simon’s house, and stood before the gate” (Acts 10: 17). After ministering for about three years in Arabia and in Damascus, Saul went to Jerusalem to encounter with Peter, James, and John, who probably acknowledged Saul’s call to minister to the Gentiles. Although St. Peter did not have in mind to minister to the Gentiles, as he was called to minister to those circumcised, God intended for him to start by melting the ice which prevailed on the relationship between the circumcised and the uncircumcised, by harvesting the firstfruit of the ministry of the Gentiles, in order that the people of circumcision would not assume that there is any contradiction between the two ministries. “And they called and asked whether Simon, whose surname was Peter, was lodging there” (Acts 10: 18). “While Peter thought about the vision, the Spirit said to him, ‘Behold, three men are seeking you” (Acts 10: 19). The Holy Spirit, the Leader of the Church, calls on him to stop contemplating in what he saw and heard and to set forth to work. The Spirit that presented to him the divine proclamation would eventually give him the explanation for everything. St. Peter probably expected from the Holy Spirit to provide him with a clear explanation of the vision, But the Holy Spirit commanded him to start work, and the explanation would be provided to him during work. We as well, while we sit quietly to contemplate in the word of God, the Holy Spirit reveals to us new living concepts of the Holy Book. But we would discover new depths of the word of God, when the word turns into work under the leadership of the Holy Spirit. Work does not contradict contemplation, but is one with it, with no division. “Arise therefore, go down and go with them, doubting nothing, for I have sent them” (Acts 10: 20). The command was issued for swift work, without delay or doubt, to set forth joyfully to the Gentiles, although St. Peter did not know what he was going to do, or why he was chosen to do it. While he was confused, and thinking about the vision, the Spirit practically explained it to him, proclaiming that the delegation was sent by Him. While he was wondering, how heaven would command him to eat something common or unclean, the Spirit pushed him, against his will, to go down to Caesarea, to encounter 1Hom. On Acts. Hom. 22. 498 those who called him, as though the Holy Spirit has girded him, girded his mind, his heart, and his whole being, to carry him where he does not wish (John 21: 28). The message to Cornelius came through an angel, whereas that to St. Peter was by the Holy Spirit Himself. As much as one is filled by the Holy Spirit, he is led by the Spirit, and enjoys talking to Him. "For I," He says, "have sent them." Great is the authority of the Spirit! What God does, this the Spirit is said to do. Not so the Angel, but having first said, “Your prayers and your alms have come up for a memorial before God”, to show that he is sent from thence, then he adds, “Now send”. The Spirit not so, but, “I have sent them”" 1. St. John Chrysostom “Then Peter went down to the men who had been sent to him from Cornelius, and said, ‘Yes I am he whom you seek. For what reason have you come?” (Acts 10: 21). Nobody heard the men knocking on the door; and maybe they did not knock altogether. St. Peter went down to them commanded by the Holy Spirit. He probably went down to them through the external stairs directly from the housetop. Once they told him the reason why they have come, the riddle of the vision was revealed. He realized that God was calling him to carry out a mission outside the circle of the Jews, which is more exalted above thinking about clean and unclean food. And he does not say, for to this end did the vision appear unto you; but, "I have sent them. Then Peter went down". This is the way the Spirit must be obeyed, without demanding reasons. For it is sufficient for all assurance to be told by Him, This do, this believe: nothing more (is needed) 2. St. John Chrysostom “And they said, ‘Cornelius the Centurion, a just man, one who fears God and has a good reputation among all the nation of the Jews, was divinely instructed by a holy angel to summon you to his house, and to hear words from you” (Acts 10: 22). They introduced to him the person of the Centurion as a just man who feared God; and although he was not a Jew, all the nation of the Jews witnessed for his piety and even heaven witnessed for him, having sent to him a holy angel to summon St. Peter; And now he was ready to hear words and to learn from him. “Then he invited them in and lodged them. On the next day Peter went away with them, and some brethren from Joppa” (Acts 10: 23). St. Peter lodged them, as though he was the landlord, and they spent the day with him after a journey of 6 hours, to go with them the next day. He lodged them, although they were of the Gentiles, and was not ashamed from sharing a meal with them (Among them were two servants and a soldier); he started to realize what is behind the vision he has seen. We hear no objection from the landlord, or from the congregation that assembled there as the Church of Joppa. There is no doubt that all of them stood in astonishment to hear what the men were saying about Cornelius and about his vision, understanding nothing of what was going on. God was gradually preparing the minds and the hearts to accept the opening of the gate of faith before the Gentiles. 1Hom. On Acts. Hom. 22. 2Hom. On Acts. Hom. 22. 499 The next day he set forth with them to Caesarea, accompanied by 6 Christian men from Joppa (Acts 11: 12). It was the custom of the apostles to have company in their journeys. And as that particular journey had its own significance in history, it was important for some believers to be there to proclaim the events as eyewitnesses. 4- AN ENCOUNTER WITH CORNELIUS “And the following day they entered Caesarea. Now Cornelius was waiting for them, and had called together his relatives and close friends” (Acts 10: 24). Having traveled most probably on foot, St. Peter entered Cornelius’ house, to find him together with his relatives and close friends waiting for them. Cornelius invited them to enjoy with him the divine blessings he expected to get, according to what the angel has told him. "This is the part of a friend, this the part of a devout man, that where such blessings are concerned, he takes care that his near friends shall be made partakers of all"1. St. John Chrysostom “As Peter was coming in, Cornelius met him and fell down at his feet and worshipped him” (Acts 10: 25). Considering St. Peter as an Ambassador of God, Cornelius fell down at his feet and worshipped him. It was the custom in the East in the old days, to worship at the feet of kings and those of high positions. Cornelius probably thought Peter an incarnation of the Godhead, or even the Messiah, anticipated by the Jews. "This, both to teach the others, and by way of giving thanks to God, and showing his own humility"2. St. John Chrysostom “But Peter lifted him up, saying, ‘Stand up, I myself is also a man’” (Acts 10: 26). What a military Commander was expected to do was a little bowing of his head, lest he be counted as insulting the Emperor, whom he represented. But Cornelius, having been confused, bowed and worshipped to the ground. St. Peter hastened to lift him up, so that all of them would, in spirit and truth, worship Him, who is worthy of worshipping. Rejecting such reverence, St. Peter embraced him, and lifted him up like a friend. A holy man or an angel would never accept such worship (Rev 19: 10, 22: 9). He made it clear to the Centurion that he was also a man, an earthen vessel that contained inside a heavenly treasure. As though he was saying to him, 'I myself am nothing. I, like you, am merely a man. It is not fitting for me to accept such a reverence from you’. "Do you mark how, before all else (the Apostles) teach them this lesson, not to think great things of them?" 3. St. John Chrysostom A creature should not worship another creature. The servant should worship the Lord, and the creature should worship God. That is why, when Cornelius intended to worship Peter, the apostle kept him from doing that, saying, “I am also a man” (Acts 10: 26). 1Hom. On Acts. Hom. 23. 2Hom. On Acts. Hom. 23. 3Hom. On Acts. Hom. 23. 500 And when St. John, in the book of Revelation, intended to worship the angel, the angel likewise prevented him from doing that, saying, “See that you do not do that. For I am your fellow servant, of your brethren the prophets, and of those who keep the words of this book, Worship God” (Rev 22: 9). The angels themselves knew that, although they are superior to others in glory, yet they are all creatures, who are not to be worshipped, but who should worship the One God1. Pope Athanasius the apostolic “And as he talked with him, he went in and found many who had come together” (Acts 10: 27). Most probably he received him by the entrance of the gate, to express his great joy for his coming and his longing to listen to him. Going in, St. Peter was astonished to see the great number of people assembling, something he did not expect. The Holy Spirit has worked in Cornelius’ heart, even before receiving faith, to draw many, to listen together with him, and to enjoy what heaven has called him to have. “Then he said to them, ‘You know how unlawful it is for a Jewish man to keep company with or go to one of another nation. But God has shown me that I should not call any man common or unclean” (Acts 10: 28). The Jewish statutes banned entering into marital relationships or treaties with the surrounding nations (Lev 18: 24-30; Deut 7: 3-12; Ezra 9: 11-12). The Jews went so far to keeping away from friendships or even from commercial relationships with them. The apostle told them about the vision he had, and how God intended to remove the middle wall of division between the Jews and the Gentiles, by preaching the gospel of salvation to the whole world. St. Peter was keen on revealing to them that changing his view concerning this matter was not his own thought, but was through a divine call. He started his speech by revealing the riches of God’s mercies for all mankind, for which, Peter played no role. With a spirit of humility, he showed that, in what he was doing, he was just a tool in the hand of God. St. Peter learned a divine principle, which was not very easy for him to accept: “God showed me that I should not call any man common or unclean” (Acts 10.28). He admits that he came to them according to a divine proclamation, and counted those moments as the beginning of opening the road of faith to the Gentiles, to enjoy, at the same level with the Jews, the divine promises. "They who were with Peter were in doubt whether the uncircumcised ought to be baptized"2. St. Augustine “Therefore I came without objection, as soon as I was sent for. I ask then, for what reason have you sent for me” (Acts 10: 29). He came to them without objection or hesitation; and he was ready to help them. Although his heart, like those of the other apostles, yearned for the salvation of the whole world, it was difficult for them to connect to the Gentiles, until heaven gave them the green light to do with neither fear nor hesitation. The apostles probably assumed at the beginning, that what the Lord Christ commanded them to do, to preach to the whole world, would be realized when the Gentiles enter first into Judaism, and become bound to 1 Adv. Arian. 2.16.23. 2 Sermons on N.T. Lessons, 49.2. 501 the letter of the law. But now, St. Peter realized that the door is opened with no need for that. Now, from the apostle’s side, he had to proclaim the truth, so how about them, Why have they called him? The law has indeed put strict limits on the Jews, concerning their dealings with the Gentiles, because of the great danger on the believers, of their worshipping the idols, doing the abominations and the unethical practices. But then, after the Holy Spirit dwelt upon the Church, her duty was to testify to the Lord Christ before the whole world, including the Gentiles, for all to join the one Head, as members in His one body. The Church no more feared the abominations or the defilements, as the blood of Christ is capable of cleansing from every sin; and His arms are stretched to embrace all the nations together, with the spirit of love and unity, in a holy and pure life. “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" (Acts 10: 30). St. John Chrysostom1 believes that the text is "since the fourth day of the week" not "four days ago". "And said, ‘Cornelius, your prayer has been heard, and your alms are remembered in the sight of God’” (Acts 10: 31). "See how great the virtue of alms, both in the former discourse, and here! There (Ch9), it delivered from death temporal; here, from death eternal; and opened the gates of heaven"2. "Such is alms. Beside this fountain, not poplars and pines, nor cypresses, but other plants than these, and far better, of goodly stature: friendship with God, praise with men, glory to God, good-will from all; blotting out of sins, great boldness, contempt of wealth. This is the fountain by which the plant of love is nourished: for nothing is so wont to nourish love, as the being merciful: it makes its branches to lift themselves on high. This fountain is better than that in Paradise (Gen 2: 10); a fountain, not dividing into four heads, but reaching unto Heaven itself: this gives birth to that river "which springs up into eternal life" (John 4: 14)"3. St. John Chrysostom Cornelius the Gentile, Although he did not become a Jew before God’s gift, as is obvious from the holy Scripture, was justified4. Ambrosiaster “Send therefore to Joppa and call Simon here, whose surname is Peter; he is lodging in the house of Simon, a tanner, by the sea. When he comes, he will speak to you. So I sent to you immediately, and you have done well to come. Now, therefore, we are all present before God, to hear all the things commanded you by God” (Acts 10: 32-33). The first assembly of the Church of the Gentiles started in Caesarea, led by a Roman Centurion, and in the presence of all his relatives and close friends, for all to hear 1Hom. On Acts. Hom. 23. 2Hom. On Acts. Hom. 22. 3Hom. On Acts. Hom. 22. 4 Comm. On Paul’s Epistles (Rom. 3.29). 502 what the Lord commanded, on the tongue of St. Peter and to enjoy faith and gain Baptism. It is amazing to know that the apostles have not forced their way to the Gentiles to preach to them. But it was the Gentiles who forced their way to the apostles and asked for one of them to come to preach to them. The Lord Christ has previously commanded His disciples to testify to Him among the Gentiles, and having delayed doing that, the Gentiles admonished them and provoked them to fulfill their mission, as The Centurion said in the name of all the Gentiles: “We are all present before God, to hear all the things commanded you by God” (Acts 10: 33). He was as though gently admonishing the apostles, for their delay to preach them and for their disregard of their right to enjoy the divine promises. 5- A SPEECH BY ST. PETER “Then Peter opened his mouth and said, ‘In truth I perceive that God shows no partiality” (Acts 10: 34). St. Luke presents a summary of St. Peter's speech, or his preaching sermon to Cornelius, his family and his close friends. By saying, “Peter opened his mouth”, St. Luke tells about how the mouths of the apostles were previously shut up, as far as the uncircumcised Gentiles are concerned. They had nothing to say to them. But the Holy Spirit then opened their mouths, and gave them permission to preach to them; and He Himself even talked through their mouths. What St. Peter was about to say was something new in its kind that had never come to his mind, or had prepared for it by his human wisdom. It was actually the talk of the Holy Spirit through his mouth. “Shows no partiality”: God does not do well for someone for the sake of his rank, family, riches, or a personal reason. The Jews assumed that they, and no one else, had the right to enjoy the good gifts of God, for nothing else but because they were Jews, the seeds of Abraham according to the flesh. They assumed that salvation is their own alone. We find the same teaching in (Rom 2: 11; Eph 6: 9; Col 3: 25), confirming that God does not save someone just because he is a Jew, learned, rich, or dignified, But according to his inner serious longing for salvation. Likewise, He will not allow for the perdition of someone, just because he is a Gentile, but because of his persistence on opposing the truth and his rejection of the free grace of God. "if He did not overlook the Magi, nor the Ethiopian, nor the thief, nor the harlot, much more them that work righteousness, and are willing, shall He in anywise not overlook"1. "Observe God's providential management. He does not suffer the speech to be finished, nor the baptism to take place upon a command of Peter, but, when He has made it evident how admirable their state of mind is, and a beginning is made of the work of teaching, and they have believed that assuredly baptism is the remission of sins, then forthwith comes the Spirit upon them. Now this is done by God's so disposing it as to provide for Peter a mighty ground of justification And it is not simply that the Spirit came upon them, but, "they spoke with tongues:" which was the 1Hom. On Acts. Hom. 23. 503 thing that astonished those who had come together. They altogether disliked the matter, wherefore it is that the whole is of God; and as for Peter, it may almost be said, that he is present only to be taught (with them) the lesson, that they must take the Gentiles in hand, and that they themselves are the persons by whom this must be done. For whereas after all these great events, still both in Caesarea and in Jerusalem a questioning is made about it"1. God shows no partiality. He judges according to works. Paul says that the Jews differ from the gentiles, not in works, but in person only. This is not a reason behind dignifying one and humiliating the other, as according to works, one is dignified while the other is humiliated2. St. John Chrysostom St. Peter filled his listeners both with the Lily of the word of God, and with myrrh. When those present received the word of God, they were buried together with Christ, and they became dead to this world (Acts 10: 34-48). There are several examples in the life of saints, who became the public mouths of the Church, and who, like St. Peter, filled their listeners with myrrh, that put their lusts to death, and made them bear fruits by the lily of the word3. St. Gregory of Nyssa “But in every nation, whoever fears Him and works righteousness is accepted by Him” (Acts 10: 35). Here also he confirms that the good gifts of God are not limited to the Jews, but extend to all nations, to be enjoyed by all who honor God and who keep His commandments, by those who worship God, longing to have fellowship with Him, as a Friend. He did not say “in every religion”, but “in every nation”, as the door is open before all peoples. But salvation requires true faith, as in the great day of the Lord, man is not asked about his race, or his nationality. “Works righteousness”: one is committed to walk together with his brethren according to God’s righteousness, without practicing oppression. St. Peter learned from that vision not to call anybody common or unclean and not to discern between a Jew and a Greek, as God does not favor the Jew on the expense of the Gentile. This teaching, although it seems as new to the mind of a Jew, yet God has previously paved the way for this principle in the Old Testament, when He said, “Are you not like the people of Ethiopia to Me, O children of Israel? Says the Lord. Did I not bring Israel from the land of Egypt, The Philistines from Captor, and the Syrians from Kir” (Amos 9: 7)? St. Clement of Alexandria4 believes that the gates of the Lord are open, and through them the righteous from all nations enter (Ps 118: 19-20), and “the Lord is on the many waters”, as the various teachings are presented to both the Greeks and the Barbarians, to lead them to righteousness. "For rightly the Scripture says, “The cow (the ox) and the bear shall graze, their young shall lie down together” (Isa 11: 7). For the Jew is designated by the ox, from the 1Hom. On Acts. Hom. 24. 2Hom. On Romans. Hom. 5. 3Homilies on Song of Songs, 14. 4 Stromata, 6.8. 504 animal under the yoke being reckoned clean, according to the law; for the ox both parts the hoof and chews the cud. And the Gentile is designated by the bear, which is an unclean and wild beast. For he who is convened from among the Gentiles is formed from a beastlike life to gentleness by the word; and, when once tamed, is made clean, just as the ox"1. St. Clement of Alexandria “Blessed is everyone who fears the Lord” (Ps 128: 1). The inspired word proclaims that the blessing is not to him who is of the seed of Abraham, or of the descendants of Israel, but to the person who is adorned with the godly fear (the piety) 2. “Behold, thus shall the man be blessed, who fears the Lord” (Ps 128: 4). God is the Judge of behavior and not of race, and that is the way God rewarded ‘Job’ by the crown, he who was a descendant of Esau. That is the way by which Abimelech was led to the truth (Gen 21: 22, 26); and that is the way of the eunuch, of Cornelius, and of all the nations3. Theodoret, Bishop of Cyrus When the hand of the righteous does mercy, it is seen by the eye of God; and when he prays, the divine ear is drawn to listen. An example of this is the prayer of Cornelius that warranted the reward4. Andrias St. Jerome wrote a letter of condolence to Salvina, one of the ladies of the Imperial palace, on the occasion of the death of her husband Nebridius, in which he compared him to Cornelius the Centurion: "As a soldier Nebridius took no harm from his cloak and sword-belt and troops of orderlies; for while he wore the uniform of the emperor he was enlisted in the service of God"5. St. Jerome The Church is likened to a hotel which accommodates all, contrary to the narrow concept of the Jewish law and of the formal worship. Instead of hearing the saying, “No Ammonite or Moabite will enter among the congregation of God” (Deut 32: 3), you will hear: “Go therefore and make disciples of all the nations” (Matt 28: 19). And also, “In every nation, whoever fears Him and works righteousness is accepted by Him” (Acts 10: 35). Christ loves virtue and accepts all who diligently do the good works6. St. Cyril the Great Paul shows that God does not reject neither the Jews nor the Gentiles, who believe in Christ, But all are justified by faith7. Ambrosiaster 1 Stromata, 6.6. 2 Comment. on Ps. 128. 3 Comment. on Ps. 128. 4 Andreas. Catena. A monk, who most probable lived in the seventh century. He collected many of the writings of the early church fathers especially the commentaries on some of the books of the Bible. 5 Letter 79.2. 6 Comm. on Luke. Sermon 68. 7 Comm. On Rom. 2.11. 505 It is said about God that He is far from the wicked (Prov 15: 19). As much as the wicked are far from Him, He is near to the saints1. St. Jerome “The word which God sent to the children of Israel, preaching peace through Jesus Christ He is Lord of all” (Acts 10: 36) As St. Peter's listeners were from the Gentiles, he showed them that, although the gospel of Christ is the goal of the word that He sent to the children of Israel, Yet He, who was promised in the Old Testament, is the Lord of all, and not of Israel alone. Indeed, the word came to Israel for the sake of the enjoyment of inner peace in man, as well as in his brother, in Jesus Christ, and accordingly between the Jews and their Gentile brethren. St. Peter proclaims that the gift presented to the children of Israel is the appearance of the incarnated Word – Jesus Christ, as the angels brought the good news of peace, not for the nation of the Jews alone, but for the whole world. Because the incarnated is the "Lord of all”, the angels proclaimed, “Glory to God in the highest, and on earth peace, good will toward men” (Luke 2: 13-14). Heaven itself testifies that the Lord Christ came to the people as a whole, not to the Jews alone. St. Paul expressed this splendidly, saying, “But now in Christ Jesus, you who once were far off have been made near by the blood of Christ. For He Himself is our peace, who has made both one, and has broken down the middle wall of division between us, having abolished in His flesh the enmity, that is, the law of commandments contain in ordinances, so as to create in Himself one new man from the two, thus making peace, and that He might reconcile them both to God in one body through the cross, thereby putting to death the enmity. And He came and preached peace to you who were afar off and to those who were near” (Eph 2: 13-17). "But when he says, of all, do you except nothing from His Lordship: for whether Angels, or Archangels, or principalities, or powers, or any created thing named by the Apostles, all are under the Lordship of the Son"2. St. Cyril of Jerusalem "At that time you were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world." Now, without what God and without what Christ were these Gentiles? Surely, without Him to whom the commonwealth of Israel belonged, and the covenants and the promise" 3. "Newly born of a virgin by the Spirit of God), "that He might reconcile both unto God" (even the God whom both races had offended-both Jew and Gentile), "in one body," says he, "having in it slain the enmity by the cross." Thus we find from this passage also, that there was in Christ a fleshly body, such as was able to endure the cross"4. The scholar Tertullian 1 Ep. to the Eplessians. 1.2.13-14. 2 Lect. Catec. 10.10. 3 Against Marcion. 5.17.12-13. 4 Against Marcion. 5.17.15. 506 Those who know the spiritual law and live by it within the citizenship of Israel became more than those Israelites according to the flesh alone1. The scholar Origen He reconciled the two, namely, those of Gentile origin and those of Jewish origin. He reconciled them in one body offered for all, to become ultimately one body. He calls all believers one man, as Christ our Lord is the one Head; and those who enjoy salvation are His members2. Theodoret Bishop of Cyrus “That word you know, which was proclaimed throughout all Judea, and began from Galilee after the Baptism which John preached” (Acts 10: 37). After heaven testified to the exalted gift: “Christ of all”, St. Peter started telling them the story of the Lord, having appeared in Judea, been baptized, and then moved to Galilee to select His disciples and begin the ministry. As Caesarea was not far from Galilee, the news of the works of Christ and His exalted miracles in Galilee must have reached the inhabitants of Caesarea. That is why he says, “You know”. “How God anointed Jesus of Nazareth with the Holy Spirit and with power, who went about doing well and healing all who were oppressed by the devil, for God was with Him” (Acts 10: 38). God the Father proclaimed that He has anointed Jesus of Nazareth with the Holy Spirit and with power. He is the Messiah who went about doing well and healing all who were oppressed by the devil. If in His birth, heaven brought the good news to the whole earth, and to the whole humanity, The Lord in His ministry came to save the world from the devil, the evil prince of the world. If the nations have fallen captive to that enemy, the Lord came to set them free from him, as He did to all those on whom he had authority among the Jews. Here he concisely speaks about the story of the Lord Christ, His works and His goals, with no details of certain episodes or miracles, which refers to the fact that the listeners, and particularly the Centurion, had plenty of knowledge of the subject. St. Peters role was to reveal the plan of the Lord in all those works. The dwelling of the Holy Spirit on Him in the Jordan was a dwelling on us, because He has put on our body. That was for the sake of our sanctification, to partake of His love, and in order to hear, “Do you not know that you are the temple of God, and that the Spirit of God dwells in you” (1 Cor 3: 16)? When the Lord got down to the Jordan as a Man, We were the ones who went down into it. And when He received the Spirit, it was us who received the Holy Spirit through Him. That is why, His anointment is not like that of Aaron, David, or the others, but it was “with the oil of gladness, more than His companions” (Ps 45: 7-8), which is interpreted as “the Spirit”, saying, “How God anointed Him with the Holy Spirit” (Acts 10: 38). When were those things said about Him, but as He came to be in the body, baptized in the Jordan, and the Holy Spirit came upon Him. The Lord truly says to His 1 Ep. to the Eplessians. 2.13. 2 Epistle to the Ephesians. 2.16. 507 disciples, “He (the Spirit) will take of what is Mine” (John 16: 14), and "I sent him" (John 7: 16). and “Receive the Holy Spirit” (John 20: 22). Actually, He who is given to the others, as the Word and the splendor of God the Father, is now said to be sanctified (Jesus), having become Man; and what is being sanctified is His body itself1. Pope Athanasius the apostolic He was not anointed by a man, but by God the Father Himself. Then He went about, not to have authority, but to liberate from ailments and from the power of the devil. “And we are witnesses of all things which He did both in the land of the Jews and in Jerusalem, whom they killed by hanging on a tree” (Acts 10: 39). If God sent the word first to the Jews, the apostles testify that the Jews crucified Him on Jewish land out of Jerusalem. “Him God raised up on the third day and showed Him openly” (Acts 10: 40). After speaking about the goal of His birth, His Baptism, His selection of the apostles, His ministry to humanity, and granting them conquest over the devil, he spoke about His salvation work by the cross and the resurrection on the third day. Here St. Peter concentrates on confirming the resurrection, and that it reveals things that touch the future of all humanity, as it confirms that He is the judge of both the living and the dead; and that in Him, prophecies were realized, for everyone who believes in Him, to gain the forgiveness of sins. He is the true Passover sacrifice, on whom the iniquity of all mankind was put. The Lord Christ, raised from the dead, appeared openly to many people. His resurrection is thus a fact, not to be doubted, in which there is no deceit. “Not to all the people but to witnesses chosen before by God, even to us who ate and drank with Him after He arose from the dead” (Acts 10: 41). The Crucifixion took place openly before the multitudes, with the hope that recognizing Him as the Messiah in whom the prophecies were realized, they might accept Him, and believe in His amazing salvation. Whereas, as far as His resurrection is concerned, He proclaimed it only to those entrusted and longing to encounter with Him, to those seeking the Truth. Then He confirmed it, not only by His apparitions to His disciples, but by eating and drinking together with them after His resurrection. “And He commanded us to preach to the people, and to testify that it is He who was ordained by God to be judge of the living and the dead” (Acts 10: 42). Although Cornelius and those who were with him did not have the chance to enjoy the coming of the Lord Christ for salvation, He is going to come again to encounter with those who are alive on the day of His coming, and also with those who had departed (1 Thess 4: 16-17; 1 Cor 15: 52). He will come to judge, to grant His believers the fellowship of glory, while those who reject Him will fall under judgment. "These are the clouds in whom He comes, excepting His last Advent, when He will come to judge the quick and the dead. He came first in the clouds. This was His first voice which sounded forth in the Gospel: “They will see the Son of Man coming on the clouds of heaven with power and great glory” (Matt 24: 30). He first came in His 1 Adv. Arian. 1.12.47. 508 own preachers, and filled the whole round world. Let us not resist His first coming, that we may not tremble at His second"1. St. Augustine Hail to You, O King of all the living! Hail to You, O Judge of all the dead! You sit on the throne on the right hand of Your Father, in the power of the highest. And from there, You judge the sinners. You, one day, will surely come2. Prodentius Paul called God “The Father”, as He judges no one, but he called the Son “The Lord”, as He is the Judge. He called God “The Father”, referring to His protection of us, And he called the Son “the Lord”, for us to realize that we were called children through the goodness of God, and that Jesus is the true God by nature, and He is our Lord3. Severian, Bishop of Gabala “To Him all the prophets witness that, through His name, whoever believes in Him will receive remission of sins” (Acts 10: 43). By His resurrection He proclaimed that the sacrifice offered in the name of the whole humanity, the living and the dead, has been received, for every believer to receive the remission of sins. And in saying “Whoever believes in Him”, He is canceling the privilege that was for the Jews alone, to become a general privilege for all humanity. Faith and divine promises are not confined to one nation or to a special people. 6- BAPTISM OF CORNELIUS AND THOSE WHO WERE WITH him “While Peter was still speaking these words, the Holy Spirit fell upon those who heard the word” (Acts 10: 44). On the day of the Pentecost in Jerusalem, St. Peter provoked his listeners to repent and gain Baptism for the remission of sins and to receive the Holy Spirit (Acts 2: 38). But here in Caesarea, the order came different, as the Holy Spirit fell upon Cornelius and those who were with him before Baptism. This is not a new day of Pentecost, but it is an extension of the Pentecost that was previously realized with the Jews, being realized equally with the Gentiles, in what is according to the start of opening the gate of faith before them. St. Peter would not be able to know this, if he had not enjoyed the vision. But because he was in need of the testimony of heaven to confirm the truth of this teaching, the Holy Spirit did not wait for him to end his speech, or for those present to gain Baptism, but “the Holy Spirit fell upon those who heard the word”. It was as though the house has become another upper room of Zion, or as though the day of the Pentecost happened once again. The Holy Spirit, intending to proclaim the impartiality of God to a particular people, fell upon those Gentiles even before their Baptism, and before St. Peter laid his hand on them. The Holy Spirit proclaimed His comfort in the Gentiles who faithfully returned to Him and that there is no favor for anyone in this gift. And by that, the apostle, in his turn, could very strongly proclaim, “And as I began to speak, the Holy Spirit fell upon them, as upon us at the beginning. If therefore God gave them the same 1On the Psalms. 96.14. 2 Prudentius (c. 348-425). Hymn 9, Hymn for Every Hour. 3 Pauline Comm. From the Greek Church (Rom. 1.7). 509 gift as He gave us when we believed on the Lord Jesus Christ, who was I that I could withstand God” (Acts 11: 15-17)? And he also said, “So God who knows the heart, acknowledge them, by giving them the Holy Spirit as He did to us” (Acts 15: 8). The dwelling of the Holy Spirit was realized before the apostle ended his speech, so that he and those who were with him would know that the dwelling of the Holy Spirit upon the Gentiles happened by a divine command, with no favor of anyone, And to dare to baptize them with no hesitation or fear from those of circumcision. On the other hand, the timing of the dwelling of the Holy Spirit is counted like a heavenly seal presented to the Gentiles, to make them believe in what the apostle spoke to them about. It is as though God Himself testifies to the truth of the apostle’s preaching, and certifies it with His divine power and through the dwelling of His Spirit upon them. The dwelling of the Holy Spirit upon Cornelius was a sign of the beginning of the realization of the unity, or the reconciliation between the Jews and the Gentiles in Jesus Christ. The apostle Paul says, “For through Him we both have access by one Spirit to the Father” (Eph 2: 18). And on this phrase, Father Marius Victorinus comments that both Judea and the Gentiles had access to God the Father through Christ Himself. How? “By one Spirit”. Because the Spirit, who is one with Christ, enters into us when we believe in Christ. Then we would feel the presence of God, acknowledge God and worship Him. And thus, we would come to the Father by the same one Spirit through Christ. Nobody, whether a Jew or a Gentile, would come to God the Father except through Christ1. "And those of the circumcision who believed, were astonished as many as came with Peter, because the gift of the Holy Spirit had been poured out on the Gentiles also” (Acts 10: 45). The Christians who accompanied St. Peter had not yet realized that the gospel has extended to the Gentiles, with their Jewish bigotry blinding their eyes to that fact. The secret behind their astonishment is probably because the glory of God became apparent, and His dwelling became public; whereas according to the Jewish tradition, the divine presence is only proclaimed occasionally through the two Cherubs on the cover of the Ark of the Covenant inside the Holy of Holies. Now, the veil was torn; the gates of heaven were opened; and the Spirit of God openly dwelt on the Gentiles outside the temple in Jerusalem. “For they heard them speak with tongues and magnify God. Then Peter answered” (Acts 10: 46). God granted them the gift of speaking with tongues, as it was a visible sign that reveals that they have gained new hearts as well as new tongues. As the entry of the Gentiles into faith is something that a Jew cannot easily accept, the Holy Spirit presented visible signs to confirm that this fact is coming from God. Speaking with tongues confirms the continuity of the day of the Pentecost until the Gentiles enter faith; and magnifying the name of God is the most important feature that distinguishes the people of God from the other peoples. The people of circumcision became witnesses to the work of God with the Gentiles and to their being accepted as people of God. "For the Holy Ghost was at that time given in such sort, that He even visibly showed Himself to have been given. For they who received Him spoke with the tongues of all 1Marius Victorinus. Ep. to the Ephes. 1.2.18. 510 nations; to signify that the Church among the nations was to speak in the tongues of all. So then they received the Holy Ghost, and He appeared evidently to be in them"1. St. Augustine “Can anyone forbid water, that these should not be baptized who have received the Holy Spirit just as we have” (Acts 10: 47). When the apostle and those who were with him saw and heard, and all of them became sure that the Holy Spirit dwelt upon the Gentiles, the apostle found himself committed to baptize them. What the apostle said here was speaking to himself as well as to those around him of the circumcision. He was then sure that, “What God has cleansed, you must not call common” (Acts 10: 15). He was no longer able to call the Gentiles as such. Has the Holy Spirit not dwelt so publicly and visibly, Peter would have not baptized them, unless they first entered into Judaism. Now he says, “He made no distinction between us and them, purifying their hearts by faith” (Acts 15: 9). "I dislike men to delay the complete dedication of themselves to God. When I read of the centurion Cornelius that he was a just man I immediately hear of his baptism"2. St. Jerome As the Holy Spirit dwelt before the use of water, and as the water was essential and not secondary, the apostle said, “Can anyone forbid water, that these should not be baptized who have received the Holy Spirit just as we have?” 3. St. John Chrysostom “And he commanded them to be baptized in the name of the Lord. Then they asked him to stay a few days” (Acts 10: 48). The Holy Spirit committed him to baptize them, having proclaimed that heaven received them. But why did not the apostle baptize them himself, instead of commanding those who accompanied him to do that? Probably because the testimony would be stronger, when those ministers (the priests) proclaim that the dwelling of the Holy Spirit upon the Gentiles has committed them to baptize them, and that they did it themselves. St. Peter probably also intended to confirm the same thought of St. Paul the apostle, that God did not send him to baptize but to preach, leaving Baptism, if possible, to his minister assistants (1 Cor 1: 14-17). In the Counsel of the apostles to deal with the issue of the acceptance into faith, St. Peter, having been the apostle of circumcision, did not take a hard position against the Gentiles, but he counted what was done on his hands, through the work of the Holy Spirit, as something to be proud of: “Men and brethren, you know that a good while ago, God chose among us, that by my mouth the Gentiles should hear the word of the gospel and believe” (Acts 15: 6-7). “To be baptized in the name of the Lord”: For him, who is baptized in the name of the Lord Jesus, his Baptism is based upon his faith that the Lord Christ is God, to receive God the Father as a Father, and the Holy Spirit as the Spirit of Jesus the Lord. "It is not I that say this, but the Lord Jesus Christ, who has the power in this matter: for He says, “Unless one is born of water and the Spirit, he cannot enter the kingdom of 1 Sermons on N.T. Lessons, 49.10. 2 Letter 60 to Heliodorus, 9. 3Homilies on St. John. Hom. 15.2. 511 heaven” (John 3: 5). Neither does he that is baptized with water, but not found worthy of the Spirit, receive the grace in perfection; nor if a man be virtuous in his deeds, but receive not the seal by water, shall he enter into the kingdom of heaven. A bold saying, but not mine, for it is Jesus who has declared it: and here is the proof of the statement from Holy Scripture. Cornelius was a just man, who was honored with a vision of Angels, and had set up his prayers and alms-deeds as a good memorial before God in heaven. Peter came, and the Spirit was poured out upon them that believed, and they spoke with other tongues, and prophesied: and after the grace of the Spirit the Scripture says that Peter commanded them to be baptized in the name of Jesus Christ; in order that, the soul having been born again by faith, the body also might by the water partake of the grace"1. St. Cyril of Jerusalem Having got the gift of the Spirit, they yearned more and more to enjoy the apostolic teachings for their continuous spiritual growth, so they asked St. Peter to stay a few days, which they counted as golden days that would never be forgotten. 1 Lect. Catec. 3.4. 512 AN INSPIRATION FROM THE BOOK OF ACTS 10 FOR YOU, O LORD, THE EARTH AND ITS FULLNESS In every nation, You have faithful witnesses. In the hearts of many, You have a special place. The Gentile Centurion searched for You. He kept praying, seeking to recognize You. For Your sake, he gave alms to the poor; Whereas some of the priests closed their hearts before Your face. Although they dwelt in Jerusalem and ministered in the temple, They were afar from You. To Your apostle Peter, You proclaimed the plan of Your love, To open the gates of faith before all, with no discrimination. Before You, there is no Jew or Gentile, Or man or woman, You are the Creator of all, and the Savior of all. You sent Your angel to minister to the Gentiles, And You openly spoke to Your disciple Peter, That You will be impartial, As You seek the salvation of all. You sent Your Spirit upon Cornelius and upon those who were with him. Your Holy Spirit is the spirit of unity, Who dwells upon both the Jews and the Gentiles, Who sets all members in Your one body. By Your Spirit, all become one in You, As You are the one Head of the one body.
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