:
1 There was a certain man in Caesarea called Cornelius, a centurion of the band called the Italian band, 2 A devout man, and one that feared God with all his house, which gave much alms to the people, and prayed to God alway. 3 He saw in a vision evidently about the ninth hour of the day an angel of God coming in to him, and saying unto him, Cornelius. 4 And when he looked on him, he was afraid, and said, What is it, Lord? And he said unto him, Thy prayers and thine alms are come up for a memorial before God. 5 And now send men to Joppa, and call for one Simon, whose surname is Peter: 6 He lodgeth with one Simon a tanner, whose house is by the sea side: he shall tell thee what thou oughtest to do. 7 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; 8 And when he had declared all these things unto them, he sent them to Joppa. 9 On the morrow, as they went on their journey, and drew nigh unto the city, Peter went up upon the housetop to pray about the sixth hour: 10 And he became very hungry, and would have eaten: but while they made ready, he fell into a trance, 11 And saw heaven opened, and a certain vessel descending unto him, as it had been a great sheet knit at the four corners, and let down to the earth: 12 Wherein were all manner of fourfooted beasts of the earth, and wild beasts, and creeping things, and fowls of the air. 13 And there came a voice to him, Rise, Peter; kill, and eat. 14 But Peter said, Not so, Lord; for I have never eaten any thing that is common or unclean. 15 And the voice spake unto him again the second time, What God hath cleansed, that call not thou common. 16 This was done thrice: and the vessel was received up again into heaven. 17 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 inquiry for Simon's house, and stood before the gate, 18 And called, and asked whether Simon, which was surnamed Peter, were lodged there. 19 While Peter thought on the vision, the Spirit said unto him, Behold, three men seek thee. 20 Arise therefore, and get thee down, and go with them, doubting nothing: for I have sent them. 21 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? 22 And they said, Cornelius the centurion, a just man, and one that feareth God, and of good report among all the nation of the Jews, was warned from God by an holy angel to send for thee into his house, and to hear words of thee. 23 Then called he them in, and lodged them. And on the morrow Peter went away with them, and certain brethren from Joppa accompanied him. 24 And the morrow after they entered into Caesarea. And Cornelius waited for them, and had called together his kinsmen and near friends. 25 And as Peter was coming in, Cornelius met him, and fell down at his feet, and worshipped him. 26 But Peter took him up, saying, Stand up; I myself also am a man. 27 And as he talked with him, he went in, and found many that were come together. 28 And he said unto them, Ye know how that it is an unlawful thing for a man that is a Jew to keep company, or come unto one of another nation; but God hath shewed me that I should not call any man common or unclean. 29 Therefore came I unto you without gainsaying, as soon as I was sent for: I ask therefore for what intent ye have sent for me? 30 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, 31 And said, Cornelius, thy prayer is heard, and thine alms are had in remembrance in the sight of God. 32 Send therefore to Joppa, and call hither Simon, whose surname is Peter; he is lodged in the house of one Simon a tanner by the sea side: who, when he cometh, shall speak unto thee. 33 Immediately therefore I sent to thee; and thou hast well done that thou art come. Now therefore are we all here present before God, to hear all things that are commanded thee of God. 34 Then Peter opened his mouth, and said, Of a truth I perceive that God is no respecter of persons: 35 But in every nation he that feareth him, and worketh righteousness, is accepted with him. 36 The word which God sent unto the children of Israel, preaching peace by Jesus Christ: (he is Lord of all:) 37 That word, I say, ye know, which was published throughout all Judaea, and began from Galilee, after the baptism which John preached; 38 How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him. 39 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: 40 Him God raised up the third day, and shewed him openly; 41 Not to all the people, but unto witnesses chosen before of God, even to us, who did eat and drink with him after he rose from the dead. 42 And he commanded us to preach unto the people, and to testify that it is he which was ordained of God to be the Judge of quick and dead. 43 To him give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins. 44 While Peter yet spake these words, the Holy Ghost fell on all them which heard the word. 45 And they of the circumcision which believed were astonished, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Ghost. 46 For they heard them speak with tongues, and magnify God. Then answered Peter, 47 Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we? 48 And he commanded them to be baptized in the name of the Lord. Then prayed they him to tarry certain days.
[AD 202] Irenaeus on Acts 10:1
He saw therefore, about the ninth hour of the day, an angel of God coming in to him, and saying, Thine alms are come up for a memorial before God. Wherefore send to Simon, who is called Peter."

[AD 407] John Chrysostom on Acts 10:1
A band, σπεἵρα, is what we now call a numerous. A devout man, he says, and one that feared God with all his house
[AD 407] John Chrysostom on Acts 10:1
This man is not a Jew, nor of those under the law, but he had already anticipated our manner of life. Observe, thus far, two persons, both of high rank, receiving the faith, the eunuch at Gaza and this man; and the pains taken on behalf of these men. But do not imagine that this was because of their high rank: God forbid! It was because of their piety. The Scripture mentions their dignified stations to show the greatness of their piety, since it is more wonderful when a person in a position of wealth and power is such as these were.

[AD 407] John Chrysostom on Acts 10:1-22
"There was a certain man in Cæsarea called Cornelius, a centurion of the band called the Italian band, a devout man, and one that feared God with all his house, which gave much alms to the people, and prayed to God always. He saw in a vision evidently about the ninth hour of the day an angel of God coming in to him, and saying unto him, Cornelius. And when he looked on him, he was afraid, and said, What is it, Lord? And he said to him, Your prayers and your alms have come up for a memorial before God."

This man is not a Jew, nor of those under the Law, but he had already forestalled our manner of life. Observe, thus far, two persons, both of high rank, receiving the faith, the eunuch at Gaza and this man; and the pains taken on behalf of these men. But do not imagine that this was because of their high rank: God forbid! It was because of their piety. For that the Scripture mentions their dignified stations, is to show the greatness of their piety; since it is more wonderful when a person being in a position of wealth and power is such as these were. What makes 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. The reason why the writer describes the man so fully, is, that none may say that the Scripture history relates falsehoods: "Cornelius," he says, "a centurion of the band called the Italian band." [Acts 10:1] A "band," σπεἵρα, is what we now call a "numerous." "A devout man," he says, "and one that feared God with all his house" [Acts 10:2]: 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. "A devout man," it says, "and one that feared God with all his house." Let us hear this, whoever of us neglect them of our own house, whereas this man was careful of his soldiers also. "And that gave alms," it says, "to all the people." Both his doctrines and his life were right. "He saw in a vision evidently, about the ninth hour of the day, an angel of God coming in to him, and saying unto him, Cornelius." [Acts 10:3] 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, the weaker ones. "At the ninth hour," when he was released from his cares and was at quiet, when he was engaged in prayers and compunction. "And when he looked on him, he was afraid." [Acts 10:4] Observe how what the angel speaks he does not speak immediately, but first rouses and elevates his mind. 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. "Your prayers," says he, "and your alms have come up for a memorial before God. And now send men to Joppa, and call for one Simon, whose surname is Peter." [Acts 10:5] Lest they should come to a different person, he designates the man not only by his surname, but by the place. "And the same," says he, "is lodging with one Simon a tanner, who has his house by the seaside." [Acts 10:6] Do you mark how the Apostles, for love of solitude and quiet, affected the retired quarters of the cities? "With one Simon a tanner:" how then if it chanced that there was another? Behold, there is another token, his dwelling by the seaside. All three tokens could not possibly coincide (elsewhere). He does not tell him for what purpose, that he may not take off the intense desire, but he leaves him to an eager and longing expectation of what he shall hear. "And when the Angel which spoke 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." (v. 7, 8.) Do you see, that it is not without purpose that the writer says this? (it shows) that those also "who waited on him continually" were such as he. "And when he had declared the whole matter unto them:" 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;" such was the moderation of the man: and yet no great notion was to be formed of one lodging with a tanner. "And on the morrow, as they journeyed, and drew near to the city" [Acts 10:9]— observe how the Spirit connects the times: no sooner than this, and no later, He Causes this to take place — "Peter about the sixth hour went up upon the housetop to pray:" that is, privately and quietly, as in an upper chamber. "And he became very hungry, and would have eaten; but while they made ready, there fell upon him a trance." [Acts 10:10] What means this expression, ἔ κστασις, "trance?" Rather, there was presented to him a kind of spiritual view (θεωρία): the soul, so to say, was caused to be out of the body (ἐ ξέστη). "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. And there came a voice to him, Rise, Peter; kill, and eat. But Peter said, Not so, Lord; for I have never eaten anything that is common or unclean. And the voice spoke unto him again the second time, What God has cleansed, that call not thou common. This was done thrice: and the vessel was received up again into heaven." [Acts 10:11-16] What is this? It is a symbol of the whole world. The man was uncircumcised: and — for he had nothing in common with the Jews— they would all accuse him as a transgressor: "you went in to men uncircumcised, and ate with them: [Acts 11:3]" this was a thing altogether offensive to them: observe then what is providentially managed. He himself also says, "I have never eaten:" not being himself afraid — far be the thought from us — but it is so contrived by the Spirit, in order that he may have it to say in answer to those accusing him, that he did object: for it was altogether necessary for them to observe the Law. He was in the act of being sent to the Gentiles: therefore that these also may not accuse him, see how many things are contrived (by the Providence of God). For, that it may not seem to be a mere fancy, "this was done thrice. I said," says he, "Not so, Lord, for I have never eaten anything common or unclean.— And the voice came unto him, What God has cleansed, that call not thou common." ch. 11:8, with 10:14 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. 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. "What God has cleansed," says it, "call not thou common." Great daring! Wherefore did he object? That none may say that God was proving him, as in the case of Abraham, this is why he says, "Not so, Lord," etc. not gainsaying — just as to Philip also He said, "How many loaves do you have?" Not to learn, but tempting, or "proving him." And yet it was the same (Lord) that had discoursed above (in the Law) concerning things clean and unclean. But in that sheet were also "all the four-footed beasts of the earth:" the clean with the unclean. 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" (v. 17, 18), the men come at the right moment to solve his doubt: just as (the Lord) suffered Joseph first to be perturbed in mind, and then sends the Angel: for the soul with ease accepts the solution, when it has first been in perplexity. His perplexity neither lasts long (when it did occur), nor (did it occur) before this, but just at the moment when they "asked whether he were lodging there. While Peter thought on the vision, the Spirit said to him, Behold, three men seek you. Arise therefore, and get you down, and go with them, doubting nothing: for I have sent them." (supra, p. 142, and 145, note 7; v. 19, 20.) 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," says He, "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 ascended, for a memorial before God," to show that he is sent from thence, then he adds, "And now send men," etc.: the Spirit not so, but, "For I have sent them. Then Peter went down to the men which were sent unto him from Cornelius; and said, Behold, I am he whom you seek: what is the cause wherefore you have come? And they said, Cornelius the centurion, a just man, and one that fears God and of good report among all the nation of the Jews, was warned from God by an holy angel to send for you into his house, and to hear words of you." (v. 21, 22.) They speak his praises, so as to persuade him that an Angel has in fact appeared unto him. "Then called he them in," (b) that they may suffer no harm, "and lodged them:" thenceforth he without scruple takes his meals with them. "And on the morrow Peter went away with them, and certain brethren from Cæsarea accompanied him. And the morrow after, they entered into Cæsarea." (v. 23, 24.) The man was a person of note, and it was in a city of note that he then was.

(a) But let us look over again what has been said. "There was a certain man in Cæsarea," etc. (Recapitulation, v. 1, 2.) Observe with whom the beginning of the Gentiles is made — with "a devout man," and one proved to be worthy by his works. For if, though the case be so, they are still offended, if this had not been the case, what would not have been the consequence! But mark the greatness of the assurance. (c) To this end all is done (in the way it is done), and the affair takes its beginning from Judea. (d) "He saw in a vision, evidently," etc. [Acts 10:3]. 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. Implying, that it was in consequence of the Angel's calling him by a voice that he saw him; as, had he not called him, he would not have seen him: so taken up was he with the act in which he was engaged. But the Angel says to him, "Your prayers and your alms have come up for a memorial before God, and now send men to Joppa, and call for one Simon, who is called Peter." [Acts 10:5] So far, he signified that the sending for him would be for good consequences, but in what way good, he did not intimate. So, neither does Peter relate the whole matter, but everywhere, the narratives are in part only, for the purpose of making the hearers apply their minds to what is said. "Send and call for Simon:" in like manner the Angel only calls Philip. "And as they went on their journey, and drew near to the city" [Acts 10:9]: in order that Peter should not be in perplexity too long. "Peter went up upon the housetop," etc. Observe, that not even his hunger forced him to have recourse to the sheet. "Rise, Peter," says the Voice, "kill and eat." [Acts 10:13] Probably he was on his knees when he saw the vision. — To me it seems that this also denotes the Gospel (or, "the Preaching"). That the thing taking place was of God (the circumstances made evident, namely), both that he sees it (descending) from above, and that he is in a trance; and, that the voice comes from thence, and the thrice confessing that the creatures there were unclean, and its coming from thence, and being drawn back there (all this), is a mighty token of the cleanness (imparted to them).— But why is this done? For the sake of those thereafter, to whom he is about to relate it. For to himself it had been said, "Go not into the way of the Gentiles." [Matthew 10:5] * * For if Paul needed both (to give) circumcision, and (to offer) sacrifice, much more (was some assurance needed) then, in the beginning of the Preaching, while they were as yet weaker. [Acts 16:3; 21:16]— Observe too how he did not at once receive them. For, it says, they "called, and asked, whether Simon, which was surnamed Peter, were lodging there." [Acts 10:18] As it was a mean looking house, they asked below, they inquired of the neighbors. "And while Peter thought, the Spirit said to him, Arise, get you down, and go, nothing doubting, for I have sent them." (v. 19, 20.) And he does not say, For to this end did the vision appear unto you; but, "I have sent them. Then Peter went down" [Acts 10:21]— 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)— "Then Peter went down, and said, Behold, I am he whom you seek: what is the cause wherefore you have 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 reason of his asking the cause, was, that he wished to hide himself: (he asks it) in order, that if it be immediately urgent, he may also go forth with them, but if not, may receive them as guests. "And they said, etc. into his house." [Acts 10:22] This he had ordered them. Do not think he has done this out of contempt: not as of contempt has he sent, but so he was ordered. "And Cornelius was waiting for them, and had called together his kinsmen and near friends." [Acts 10:24] It was right that his kinsmen and friends should be gathered to him. But being there present, they would have heard from him (what had happened).

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. Such are the pains taken for the bringing of Cornelius to the faith, that both an angel is sent, and the Spirit works, and the chief of the Apostles is fetched to him, and such a vision is shown, and, in short, nothing is left undone. How many centurions were there not besides, and tribunes, and kings, and none of them obtained what this man did! Hear, all you that are in military commands, all you that stand beside kings. "A just man," it says, "fearing God; devout" (v. 2, and 22); and what is more than all, with all his house. Not as we (who): that our servants may be afraid of us, do everything. but not that they may be devout. And over the domestics too, so * *. Not so this man; but he was "one that feared God with all his house" [Acts 10:2], for he was as the common father of those with him, and of all the others (under his command.) But observe what (the soldier) says himself. For, fearing * *, he adds this also: "well reported of by all the nation." For what if he was uncircumcised? Nay, but those give him a good report. Nothing like alms: great is the virtue of this practice, when the alms is poured forth from pure stores; for it is like a fountain discharging mud, when it issues from unjust stores, but when from just gains, it is as a limpid and pure stream in a paradise, sweet to the sight, sweet to the touch, both light and cool, when given in the noon-day heat. 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 Godward, 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 [Genesis 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]: on this let Death light, and like a spark it is extinguished by the fountain: such, wherever it drops, are the mighty blessings it causes. This quenches, even as a spark, the river of fire: this so strangles that worm, as naught else can do. [Mark 9:44] He that has this, shall not gnash his teeth. Of the water of this, let there be dropped upon the chains, and it dissolves them: let it but touch the firebrands, it quenches all.— A fountain does not give out streams for a while and anon run dry — else must it be no more a fountain — but ever gushes: so let our fountain give out more copiously of the streams of mercy (in alms). This cheers him that receives: this is alms, to give out not only a copious, but a perennial, stream. If you would that God rain down His mercy upon you as from fountains, have thou also a fountain. And yet there is no comparison (between God's fountain and yours): for if you open the mouths of this fountain, such are the mouths of God's Fountain as to surpass every abyss. God does but seek to get an opportunity on our part, and pours forth from His storehouses His blessings. When He expends, when He lavishes, then is He rich, then is He affluent. Large is the mouth of that fountain: pure and limpid its water. If you stop not up the fountain here, neither will you stop up that fountain.— Let no unfruitful tree stand beside it, that it may not waste its spray. Have you wealth? Plant not poplars there: for such is luxury: it consumes much, and shows nothing for it in itself, but spoils the fruit. Plant not a pine-tree — such is wantonness in apparel, beautiful only to the sight, and useful for nothing — nor yet a fir-tree, nor any other of such trees as consume indeed, but are in no sort useful. Set it thick with young shoots: plant all that is fruitful, in the hands of the poor, all that you will. Nothing richer than this ground. Though small the reach of the hand, yet the tree it plants starts up to heaven and stands firm. This it is to plant. For that which is planted on the earth will perish, though not now, at any rate a hundred years hence. Thou plantest many trees, of which you shall not enjoy the fruit, but ere you can enjoy it, death comes upon you. This tree will give you its fruit then, when you are dead.— If you plant, plant not in the maw of gluttony, that the fruit end not in the draught-house: but plant thou in the pinched belly, that the fruit may start up to heaven. Refresh the straightened soul of the poor, lest you pinch your own roomy soul.— See you not, that the plants which are over-much watered at the root decay, but grow when watered in moderation? Thus also drench not thou your own belly, that the root of the tree decay not: water that which is thirsty, that it may bear fruit. If you water in moderation, the sun will not wither them, but if in excess, then it withers them: such is the nature of the sun. In all things, excess is bad; wherefore let us cut it off, that we also may obtain the things we ask for.— Fountains, it is said, rise on the most elevated spots. Let us be elevated in soul, and our alms will flow with a rapid stream: the elevated soul cannot but be merciful, and the merciful cannot but be elevated. For he that despises wealth, is higher than the root of evils.— Fountains are oftenest found in solitary places: let us withdraw our soul from the crowd, and alms will gush out with us. Fountains, the more they are cleaned, the more copiously they flow: so with us, the more we spend, the more all good grows.— He that has a fountain, has nothing to fear: then neither let us be afraid. For indeed this fountain is serviceable to us for drink, for irrigation, for building, for everything. Nothing better than this draught: it is not possible for this to inebriate. Better to possess such a fountain, than to have fountains running with gold. Better than all gold-bearing soil is the soul which bears this gold. For it advances us, not into these earthly palaces, but into those above. The gold becomes an ornament to the Church of God. Of this gold is wrought "the sword of the Spirit" [Ephesians 6:17], the sword by which the dragon is beheaded. From this fountain come the precious stones which are on the King's head. Then let us not neglect so great wealth, but contribute our alms with largeness, that we may be found worthy of the mercy of God, by the grace and tender compassion of His only begotten Son, with Whom to the Father and Holy Ghost together be glory, dominion, honor, now and ever, world without end. Amen.

[AD 585] Cassiodorus on Acts 10:1
"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 Peter in that house, about the sixth hour of the day, was hungry and desirous to taste somewhat, there came upon him an ecstasy of mind; and he saw a vessel like a white linen sheet, in which were all four-footed beasts, creeping things and fowls, be let down from heaven; and there came a voice to him: "Arise, Peter; kill and eat;" and a little later: "That which God hath cleansed, do not thou call unclean." This was done three times, and we know the vessel was taken back up to heaven. It signified, indeed, that nations all around the world would believe in the Lord Christ.

[AD 735] Bede on Acts 10:1
Now there was a certain man in Caesarea, named Cornelius, etc. One attains virtues not through virtues to faith, but through faith to virtues, as blessed Pope Gregory explains. For Cornelius (he says), whose alms were praised by an angel's witness before baptism, came not to faith through works, but to works through faith. For he had believed in the true God even before baptism, whom was he praying to? Or how had almighty God heard him, if he had not revealed himself to be perfected in goodness? Therefore, he knew the creator God of all, but he was ignorant that His almighty Son had been incarnated. He had the faith whose prayers and alms could be pleasing. By his good actions, he merited to know God perfectly, and to believe in the mystery of the Incarnation of His Only Begotten Son, so that he might come to the sacrament of baptism. Therefore, through faith, he came to works, but through works, he was solidified in faith.

[AD 258] Cyprian on Acts 10:2
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. And thus Holy Scripture instructs us, saying, "Prayer. is good with fasting and almsgiving." For He who will give us in the day of judgment a reward for our labours and alms, is even in this life a merciful hearer of one who comes to Him in prayer associated with good works. Thus, for instance, Cornelius the centurion, when he prayed, had a claim to be heard. For he was in the habit of doing many alms-deeds towards the people, and of ever praying to God. To this man, when he prayed about the ninth hour, appeared an angel bearing testimony to his labours, and saying, "Cornelius, thy prayers and thine alms are gone up in remembrance before God."

[AD 407] John Chrysostom on Acts 10:2
But here again is a high commendation of alms, just as was there given by means of Tabitha. “A devout man,” it says, “and one that feared God with all his house.” Let us hear this, lest we neglect those of our own house. This man was also concerned for his soldiers. “And who gave alms,” it says, “to all the people.” Both his doctrines and his life were right.

[AD 430] Augustine of Hippo on Acts 10:2
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? But if he could have been saved without the faith of Christ, the apostle Peter would not have been sent as an architect to build him up. For, “Except the Lord build the house, they labor in vain who build it.” And we are told, faith is of ourselves; other things that pertain to works of righteousness are of the Lord; as if faith did not belong to the building—as if, I say, the foundation did not belong to the building. But if the foundation primarily and especially belongs to the building, he labors in vain who seeks to build up the faith by preaching, unless the Lord in his mercy builds it up from within. Whatever, therefore, of good works Cornelius performed, whether before he believed in Christ or when he believed or after he had believed, all to be ascribed to God. Otherwise, it might be assumed that human initiative is being lifted up.

[AD 735] Bede on Acts 10:3
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.

[AD 300] Ammonius of Alexandria on Acts 10:4
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. In the case where one does not know whether this or that action is pleasing to God, it is best earnestly to pray to God so that the truth may be revealed. This is essential especially if one is at a loss concerning the faith, what it is necessary to think or in whom one must believe. For this reason there are many heresies among those who seem to be Christians.

[AD 379] Basil of Caesarea on Acts 10:4
Are there even now some who work from the first hour and others from the eleventh, and who are they?Perhaps [the answer to this] is most evident to anyone from the events recounted in the divinely inspired Scripture that while there are many, in the words of the apostle, who have learned the holy Scriptures from childhood, many still, such as Cornelius, although making good use of natural movements, are slow in coming to perfection of knowledge because of a lack of teachers. “For how,” he says, “do they believe, if they do not hear?” If, therefore, it happens that some, like Cornelius, are engaged in nothing evil but rather are desirous of perfection and genuinely demonstrate the good that they can and that comes to their knowledge, to these God gives the same blessings as he did to Cornelius by not holding them culpable for the period of idleness, since it was not their fault, as I said, and he is content with their desire that was previously made manifest through their eager actions and what has been more diligently set right in relation to perfection.

[AD 407] John Chrysostom on Acts 10:4
See how great the virtue of alms, both in the former discourse and here! There, it delivered from temporal death; here, from eternal death, and opened the gates of heaven. Such are the pains taken for the bringing of Cornelius to the faith, that both an angel is sent, and the Spirit works, and the chief of the apostles is fetched to him, and such a vision is shown, and, in short, nothing is left undone. How many centurions were there besides, and tribunes and kings, and yet none of them obtained what this man did! Hear, all you that are in military commands, all you that stand beside kings. “A just man,” it says, “fearing God”; “devout”; and what is more than all, with all his house. Not as we who do everything that our servants may be afraid of us, do everything, but not that they may be devout.… Not so this man; but he was “one that feared God with all his house,” for he was as the common father of those with him and of all the others [under his command.] But observe what [the soldier] says himself.… He adds this also, “well reported of by all the nation.” So what if he was uncircumcised? No, the alms give him a good report. There is nothing like alms. Great is the virtue of this practice, when the almsgiving is poured forth from pure stores; for it is like a fountain discharging mud when it issues from unjust stores, but when from just gains, it is as a limpid and pure stream in a paradise, sweet to the sight, sweet to the touch, both light and cool, when given in the noonday heat. Such is alms.

[AD 407] John Chrysostom on Acts 10:4
Did you see what assurance came from prayers and almsgiving to this man, whose whole life was spent in the cloak and belt of the soldier? Let them hear this who have enlisted in the army and let them learn that military service presents no hindrance to virtue for the one who is willing to be sober. Let them learn that one can take great care of virtue, even though he wears the soldier’s cloak and belt, even though he has a wife, the care of children, the management of a household, and even though he has undertaken a public duty. Look at this admirable man, who wore the soldier’s cloak and belt, who commanded troops, for he was a centurion! Of what care did heaven deem him worthy because of his good will, his sobriety and his vigilance?And that you may know clearly that grace wings its way down to us from on high only after we have first done our fair share, hear the story itself. After Cornelius had taken the first step by his frequent and generous almsgiving, he was devoting himself earnestly to prayer. About the ninth hour, the Scripture says, an angel stood beside him as he prayed and said, “Cornelius, your prayers and your alms have gone up and been remembered in the sight of God.”
Let us not simply pass these words by, but let us carefully consider the virtue of the man. Then let us learn how loving and kind the Master is and how he overlooks no one. But where he sees a soul that is sober, there he lavishes his grace upon him. Here is a soldier who has had benefit of no instruction, who was tangled up in the affairs of this life, who has each day a thousand things to distract and bother him. Yet he did not waste his life in banquets and drinking and gluttony but spent his time in prayer and almsgiving. He showed such eagerness on his own initiative, he attended so constantly to prayer, he was so generous in his almsgiving, that he showed himself deserving of such a vision.

[AD 407] John Chrysostom on Acts 10:4
We seek those virtues that are most salutary for our salvation and for our neighbor. Such is almsgiving and such is prayer, or rather the latter becomes efficacious and capable of flight as a result of the former. “Your prayers,” the text says, “and your alms have ascended for a memorial before God.” This is true not only of prayer, but fasting has its strength from this as well. If you fast without giving alms, your fasting is not considered to be valid. Rather, such a person is worse than a glutton and a drunkard, and so much worse as cruelty is harder to bear than luxury. And why do I speak about fasting? Even though you are chaste, even though you observe virginity, if you do not cultivate charity you are out of the bridal chamber.

[AD 544] Arator on Acts 10:4
Cornelius, born of Gentile stock, was highly respected in the city of Caesarea; his life, given over to godly works, sanctified him for the waters, and he, who did whatever faith was inclined to perform in those washed by baptism, … began to believe through his actions. For an angel, sent from the stars, drawing near to [Cornelius] said, “The wealth that you distribute, the words that you pray, stand [pleasing] in the sight of the highest Lord. Rewards for your virtue will not be lacking. Accept the certain Way when Peter comes here.” Thus the glistening messenger implanted with his word the commands for eternal washings.

[AD 430] Augustine of Hippo on Acts 10:5
Let us beware of such dangerous temptations of pride, and let us rather consider the fact that the apostle Paul himself, although stricken down and admonished by the voice of God from heaven, was yet sent to a man to receive the sacraments and be admitted into the church. Cornelius the centurion, although an angel announced to him that his prayers were heard and that his alms were remembered, was yet handed over to Peter for instruction, and not only received the sacraments from the apostle’s hands but was also instructed by him as to the proper objects of faith, hope and love. And without doubt it was possible to have done everything through the instrumentality of angels, but the condition of our race would have been much more degraded if God had not chosen to make use of people as the ministers of his word to [other people]. For how could that be true which is written, “The temple of God is holy, and that temple you are,” if God gave forth no oracles from his human temple but communicated everything that he wished to be taught to people by voices from heaven or through the ministration of angels? Moreover, love itself, which binds people together in the bond of unity, would have no means of pouring soul into soul, and, as it were, mingling them one with another, if people never learned anything from [others].

[AD 735] Bede on Acts 10:5
And now send men to Joppa. When alms and prayers had been accepted, immediately the teacher of salvation is ordered to be summoned, clearly implying that through those alms and prayers, he sought from the Lord the full knowledge of his salvation.

[AD 735] Bede on Acts 10:5-6
And summon Simon, who is called Peter; he lodges with a certain Simon, a tanner, whose house is by the sea. All things in the Holy Scriptures are filled with spiritual figures, even the names and the location of places. Peter lodges in the house of Simon, that is, the obedient one; and he himself is a tanner, because he is a teacher of the Church; there he has a pleasing dwelling and beloved lodging, where he finds obedient listeners, where those who chastise their body and bring it into subjection (I Cor. IX); who, strengthened by God, stand on the height of virtues, so that having crossed all the waves of the fleeting world, they despise them with the tranquil liberty of mind. For this is to have Simon the tanner’s house, in which Peter is received in a part of the city which is by the sea, that is, to have perfect listeners of the word in the holy Church, who with unfaltering constancy of true faith, either despise the fleeting glory of the world or the temporary and changing terrors of it.

[AD 735] Bede on Acts 10:7
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. The stronger they are, the fewer you will find among the members of the Church; there are more who know how to hear the word than those who know how to speak it.

[AD 407] John Chrysostom on Acts 10:8
“And when the angel that spoke to Cornelius had left, 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 to them, he sent them to Joppa.” Do you see that it is not without purpose that the writer says this? [It shows] that those also “who waited on him continually” were such as he. “And when he had declared the whole matter to them,” 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;” such was the moderation of the man. And yet no great notion was to be formed of one lodging with a tanner.

[AD 220] Tertullian on Acts 10:9
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.

[AD 220] Tertullian on Acts 10:9
If it is from the fact that we read that Peter and he who was with him entered the temple "at the ninth (hour), the hour of prayer," who will prove to me that they had that day been performing a Station, so as to interpret the ninth hour as the hour for the conclusion and discharge of the Station? Nay, but you would more easily find that Peter at the sixth hour had, for the sake of taking food, gone up first on the roof to pray; so that the sixth hour of the day may the rather be made the limit to this duty, which (in Peter's case) was apparently to finish that duty, after prayer.

[AD 253] Origen of Alexandria on Acts 10:9
But the apostle Peter, when he was in Joppa and “wanted to pray, ascended into the upper part” [of the house]. Immediately, I take these words to be not in vain, that he did not pray in lower places but “ascended to the higher.” For the reason that so great an apostle chose to pray “in a higher place” is not superfluous, but rather, I believe, to show that Peter, because “he had died with Christ, was seeking the things that are above, where Christ is sitting at the right hand of God” and “not the things upon the earth.” “He ascended” there, to that “roof,” to those heights about which the Lord also says, “Let the one who is on the roof not go down to remove anything from the house.” Then, so that you may know that we do not say these things suspiciously about Peter because “he ascends to the higher,” you will confirm it from the following. It says, “He went up to the higher place to pray, and he saw the heavens open.” Does it not yet appear to you that Peter had gone up “to the higher,” not only in the body but also in mind and spirit?…It is appropriate that Peter stays “at the house of a tanner,” that one, perhaps, about whom Job says, “you clothed me with skin and flesh.”

[AD 420] Jerome on Acts 10:9
[Daniel 6:10] "Now when Daniel learned of it, that is, of the law which had been enacted, he entered his house, and with the windows in his upper room opened up in the direction of Jerusalem, he continued to bow his knees three times a day and worshipped, and made confession before his God just as he was previously accustomed to do." We must quickly draw from our memory and bring together from all of Holy Scripture all the passages where we have read of domata, which mean in Latin either "walled enclosures" (menia) or "beds" or "sun-terraces," and also the references to anogaia, that is, "upper rooms." For after all, our Lord celebrated the passover in an upper room (Mark 14:15, Luke 22:12), and in the Acts of the Apostles the Holy Spirit came upon the one hundred and twenty souls of believers while they were in an upper room (Acts 1:13). And so Daniel in this case, despising the king's commands and reposing his confidence in God, does not offer his prayers in some obscure spot, but in a lofty place, and opens up his windows towards Jerusalem, from whence he looked for the peace . He prays, moreover, according to God's behest, and also according to what Solomon had said when he admonished the people that they should pray in the direction of the Temple. Furthermore, there are three times in the day when we should bow our knees unto God, and the tradition of the Church understands them to be the third hour, the sixth hour, and the ninth hour. Lastly, it was at the third hour that the Holy Spirit descended upon the Apostles (Acts 2:15) . It was at the sixth hour that Peter, purposing to eat, ascended to the upper room for prayer (Acts 10:9). It was at the ninth hour that Peter and John were on their way to the Temple (Acts 3:1).

[AD 544] Arator on Acts 10:9
Peter proceeds to go to the high upper story as it is now the blazing middle of the day: the high place looking down upon the earth teaches Peter always to follow heavenly, not earthly things; the circuit of the sixth hour also discloses the [number of the] age in which Christ came into the world to dispense the wealth of him who saves. The number, with respect to days, manifests the pattern by which he earlier established the world which the Redeemer, coming in this very age, forbids to be crushed under the sway of sin. Finally it is said that these things also took place at the sixth [hour]; when the Master, weary from his journey [and] sitting at the mouth of the well, asks for a cup of water by means of the maid’s vessel, he is about to provide his church’s rest everywhere from the font. In the [same] hour that Peter was hungry, his godly Master thirsted, always loving to add to his gifts. He who increased the honor of [Peter’s] name enabled him at the same time to nourish faith. The earth will rejoice, filled by this hunger [of Peter’s] which, richer than any gift, flows deliciously and, as it brings eternal feasts, leaves no one empty.

[AD 735] Bede on Acts 10:9
Peter went up to the housetop. This signifies that the Church, leaving behind earthly desires, will have its conversation in the heavens.

[AD 735] Bede on Acts 10:9
To pray about the sixth hour. At the sixth hour, Peter hungered amidst the prayers, certainly for the salvation of the world, which the Lord in the sixth age of the world came to seek and save. He also wished to indicate this when at the same hour of the day, he thirsted by the well of the Samaritan woman.

[AD 215] Clement of Alexandria on Acts 10:10
And Peter said, Not so, Lord, for I have never eaten what is common or unclean. And the voice came again to him the second time, What God hath cleansed, call not thou common."

[AD 395] Gregory of Nyssa on Acts 10:10
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. Through this drunkenness he stood outside himself and saw the gospel linen sent down from above by four corners and holding the whole human race within itself in the myriad forms of birds and quadripeds and creeping things and beasts formed according to the cults, whose beastly and irrational form the Word commanded Peter to sacrifice, in order that by being cleansed what was left would become edible. This cleansing is clear from the word of piety not being handed over naked, for the divine voice says not once that what God has made clean is not unclean, but this proclamation happens thrice, so that we may learn from the first voice that God the Father purifies and from the second that in the same way the God purifying is the only-begotten God and from the third that equally the God purifying all that is unclean is the Holy Spirit.

[AD 397] Ambrose of Milan on Acts 10:10
And what is the purpose of Scripture in teaching us that Peter fasted and that the mystery regarding the baptism of the Gentiles was revealed to him when he was fasting and praying if not to show that the saints themselves, when they fast, become more illustrious? Moses received the law when he was fasting, and so Peter, when he was fasting, was taught the grace of the New Testament. Daniel, too, by virtue of his fasting, stopped the jaws of the lions and saw the events of future times. Or what salvation can we have unless by fasting we wipe out our sins, since Scripture says fasting and almsgiving purge away sin!

[AD 398] Didymus the Blind on Acts 10:10
Those heretics who introduce [different] natures [into the argument that some are evil by nature] claim that those people who are called, because of their depravity, “dogs” and “pigs,” are unable to have a share of salvation, and that it is to these that the Savior forbade the giving of what is holy, the divine pearls. They also say that these people, who are called ravenous wolves and foxes along with the names of all the other brute animals, are evil by nature. Their claim is to be refuted from the vision in this passage that none of them is evil by nature but by his intentions. For when God wanted to teach Peter that no one must be rejected as impure and polluting, he sent down from heaven to earth by its four corners a certain vessel similar to a linen cloth, in which were all the species of brute animals, from which Peter was ordered to sacrifice and eat. And, since he still observed the Jewish laws and thought that what he was seeing was physical, he refused to eat, saying that he had never eaten anything impure and unclean. When he had spoken these words, he heard the divine oracle: “What God has purified do not call unclean.” Drawing from this the conclusion that these things were said about the character of people, he said that God had shown him that no one is unclean by his nature. He therefore went without objection to the house of Cornelius, who desired to receive the fruit of the gospel teaching together with all his family. Thus it has been shown that four-footed animals, reptiles and birds, in reference to the different characters of human beings, are acceptable to God. And therefore, not because of an opposing nature has it been forbidden to throw pearls or what is holy to dogs and pigs, but because of the extremely evil character that can be left behind until no dog or pig exists anymore. Thus the Syrophoenician woman was made from a dog into a human being, so that Jesus also granted her the bread of the children.“He fell into a trance,” Scripture says, “and saw the heavens opened.” Those who love to be the disciples of delirious women—those from Phrygia—claiming to be prophets, inspired by the Holy Spirit, do not understand their own utterances at the moment of prophecy. They believe they have proof for their error from this passage of Scripture that Peter fell into a trance. But let the foolish and truly insane know that this word20 means many different things. For it indicates both the awe at something wondrous, and the action of going out of the tangible world to the spiritual, as well as the delirium of senses, which cannot be applied to Peter or the prophets, but the other meanings of this word can be. For without a doubt, Peter, in a trance, followed along so as to proclaim what he saw and heard and what the signs, which he received, revealed. And you can certainly say the same about all the prophets who followed along with and saw the things that they reported to have seen. Indeed they were wise and learned from the same mouth what they proffered, for the Lord openly commanded them, after his resurrection, to instruct all the nations in his doctrine. So why did the apostles in Jerusalem, after hearing what had been done at the house of Cornelius, argue with Peter?
Clearly Peter, the all-holy leader of the apostles, needed the divine revelation concerning the nations. He did not know that there is no distinction between circumcised and uncircumcised with respect to the faith. Furthermore, he did not clearly know that the Lord called for the nations to be made into disciples apart from the visible worship according to the law until he revealed the mystery of God’s unspoken will and revelation. And through the figure shown by the linen cloth and through the granting of the grace of the Holy Spirit in like manner to the nations according to faith, he made the case that in Christ there is no distinction between Jew and Gentile.

[AD 407] John Chrysostom on Acts 10:10
What means this expression, ἔ κστασις, trance? Rather, there was presented to him a kind of spiritual view (θεωρία): the soul, so to say, was caused to be out of the body (ἐ ξέστη). 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. And there came a voice to him, Rise, Peter; kill, and eat. But Peter said, Not so, Lord; for I have never eaten anything that is common or unclean. And the voice spoke unto him again the second time, What God has cleansed, that call not thou common. This was done thrice: and the vessel was received up again into heaven.
[AD 407] John Chrysostom on Acts 10:10
Observe how the Spirit connects the times: no sooner than this, and no later, he causes this to take place: “Peter about the sixth hour went up upon the housetop to pray”; that is, privately and quietly, as in an upper chamber. “And he became very hungry and would have eaten; but while they made ready, there fell upon him a trance.” What does this expression, “trance,” mean? There was presented to him in the ecstatic vision a kind of spiritual view; the soul, so to speak, was caused to be out of the body.

[AD 735] Bede on Acts 10:10
A trance fell upon him, and he saw heaven opened. The opening of heaven designates the future imminent revelation of heavenly mysteries to the Gentiles, and the very entrance of the heavenly kingdom being opened.

[AD 407] John Chrysostom on Acts 10:11
What is this? It is a symbol of the whole world. The man was uncircumcised. He had nothing in common with the Jews—they would all accuse him as a transgressor: “You went into the house of uncircumcised men, and ate with them”; this was a thing altogether offensive to them. Observe then what is providentially managed. [Peter] himself also says, “I have never eaten,” not being himself afraid—far be the thought from us—but it is so ordered by the Spirit, in order that he may have it to say in answer to those accusing him, that he did object: for it was altogether necessary for them to observe the law. He was in the act of being sent to the Gentiles: therefore that these also may not accuse him, see how many things are shaped [by the providence of God]. For, that it may not seem to be a mere fancy, “this was done three times.” He said, “Not so, Lord, for I have never eaten anything common or unclean. And the voice came to him, ‘What God has cleansed, you must not call common.’ ” It seems indeed to be spoken to him, but the entire message is meant for the Jews. For if the teacher is rebuked, much more these also. This is what the linen sheet denotes. The earth, then, and the wild beasts in it, are the Gentiles. The command, “Kill and eat,” denotes that he must go to them also; and that this is done three times denotes triune baptism.

[AD 430] Augustine of Hippo on Acts 10:11
So, by the grace of the blessed Trinity, the whole earth from its four corners is called to the faith. According to this reckoning, when four is taken three times, the apostolic number, twelve, is consecrated as symbolizing the salvation of the whole world from its four corners in the grace of the Trinity. This number was also indicated by the vessel full of all kinds of animals, as it were of all nations, shown to Peter. For this vessel, let down from the heavens by the four corners, was lowered and taken up three different times, so that the four became twelve. On that account, perhaps, when twelve days had elapsed after the birth of Christ, the magi, the firstfruits of the Gentiles, came to see and to adore Christ and thus merited, not only to insure their own salvation, but also to prefigure that of all Gentiles.

[AD 544] Arator on Acts 10:11
Enjoying his office, the celestial keeper of the keys sees heaven opened. From there an image of a vessel is let down, so that there might be a vision on earth that all things can be taken by the body of Peter, who makes into food for the church whatever he takes to be eaten. The vision is brought before him, let down by its four sides: it is one image of the church, which rises from the four parts of the world and spreads the eloquence of the same number of heralds [evangelists], keeping together every kind of bird and domestic beast, of wild animal and reptile: these [animals] are connected to humans on account of their merits and vices. It is therefore clear that the Creator bids the Gentiles to be poured into the bowels of the church, as he instructs [Peter], “Kill and eat, take away what they are and make them like yourself.” He who is turned about is considered changed. Saul perished at length because Paul began to live.

[AD 735] Bede on Acts 10:11
And a certain vessel descended as it were a great sheet. That vessel signifies the Church endowed with incorruptible faith. For a moth does not consume linen, which corrupts other garments. Therefore, whoever wishes to belong to the mystery of the Catholic Church, let him exclude from his heart the corruption of evil thoughts, and thus be incorruptibly firm in faith, so that he is not gnawed in mind by wicked thoughts as if by moths. Alternatively: The moth is a heretic, wishing to corrupt the garment of the Lord but not being able by the dispensation of the Lord. This was also prefigured in the tunic of the Lord which the soldiers did not dare to tear.

[AD 735] Bede on Acts 10:11
Submitted by heaven to earth at four corners. The four corners, by which the sheet was hanging, designate the four regions of the world to which the Church extends. For she is indeed the city of our God in His holy mountain, expanding the rejoicings of all the earth. For what is submitted from heaven indicates that it is preserved and increased by the grace of the Holy Spirit alone. Whence John says in the Apocalypse: I saw the holy city, the new Jerusalem, coming down out of heaven from God (Rev. 21). The four corners can also prefigure the evangelists, through whom the Church is imbued and exalted by heavenly grace.

[AD 735] Bede on Acts 10:12
In which were all kinds of four-footed creatures and reptiles of the earth, and birds of the air. Those animals are all the nations impure by errors, but cleansed by the thrice immersion, that is, by the mystery of the Holy Trinity in baptism, which, leaving the image of man, took on the forms of beasts and serpents. Thus it is said to Herod because of his deceitful wickedness: Go tell that fox (Luke 13). And to the Pharisees: Brood of vipers (Luke 3). And to the lustful: Horses maddened in pursuit of mares (Jer. 5). And of the shameless: Do not give what is holy to the dogs (Matt. 7). And of the voluptuous: Do not throw your pearls before swine (ibid.). And of the proud and deceitful: The foxes have holes, and the birds of the air have nests (Matt. 8). And generally of all: And man being in honor, that is, made in the image of God, did not understand, was compared to senseless animals (Ps. 49). But Solomon shows the true man, that is, incorrupt: Fear God and keep His commandments, for this is the whole duty of man (Eccl. 12).

[AD 407] John Chrysostom on Acts 10:13
Probably he was on his knees when he saw the vision.— To me it seems that this also denotes the Gospel (or, the Preaching). That the thing taking place was of God (the circumstances made evident, namely), both that he sees it (descending) from above, and that he is in a trance; and, that the voice comes from thence, and the thrice confessing that the creatures there were unclean, and its coming from thence, and being drawn back there (all this), is a mighty token of the cleanness (imparted to them).— But why is this done? For the sake of those thereafter, to whom he is about to relate it. For to himself it had been said, Go not into the way of the Gentiles. Matthew 10:5 * * For if Paul needed both (to give) circumcision, and (to offer) sacrifice, much more (was some assurance needed) then, in the beginning of the Preaching, while they were as yet weaker. Acts 16:3; 21:16— Observe too how he did not at once receive them. For, it says, they called, and asked, whether Simon, which was surnamed Peter, were lodging there.
[AD 735] Bede on Acts 10:13
Rise, Peter, kill and eat. He says, rise to prepare for evangelization. Kill in the nations what they were, and make them what you are. For he who eats food outside takes it into his own body. Therefore, he commands that the nations placed outside through unbelief, with their past life killed, be incorporated into the society of the Church, which Peter signifies. According to what the Apostle Paul says about himself: For I through the law died to the law, that I might live to God and Christ. And again: It is no longer I who live, but Christ lives in me (Gal. 2). But those who are surrounded by heretics are as if devoured alive by death.

[AD 735] Bede on Acts 10:13
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. And in the psalm where we sing: "Sacrifice the sacrifice of righteousness" (Psalm IV), it is said in Greek, θύσατε θυσίαν, and "Offer to God the sacrifice of praise" (Psalm IV), θύσον τῷ Θεῷ θυσίαν. According to this meaning, therefore, it is said to Peter: θύσον and eat, which our translator has rendered as "Kill and eat." He could equally have translated it as "Offer and eat," so that Peter would understand that the various kinds of animals offered to him from heaven were to make those who were designated by such animals, by preaching the sacrifice of the Lord, taken from the harmful life of the paternal tradition and transferred into the new life of divine servitude through the sacraments of the Lord's passion.

[AD 220] Tertullian on Acts 10:14
When, then, on being cursed, I smite (with my tongue, ) how shall I be found to have followed the doctrine of the Lord, in which it has been delivered that "a man is defiled, not by the defilements of vessels, but of the things which are sent forth out of his mouth.

[AD 444] Cyril of Alexandria on Acts 10:14
The law is spiritual and does not provide an explanation that stops at physical meanings. For while the holy Peter still desired to follow the customs of the Jews, and since he was trying to advance towards better things, yet because he was terribly overcome by his reverence for these figures, God sent down from heaven the linen filled with animals, which … were condemned figuratively by the decrees of the law as impure. He then ordered Peter to kill and, if he should choose, to eat. But the disciple was reluctant and spoke as a Jew: “Absolutely not, Lord, because I have never eaten anything that is common and unclean, and no impure meat has entered my mouth.” So the voice of the Lord came down, not only because God was rebuking him but also he was saying clearly, “What God has cleansed, you must not call common.” Then [Peter] immediately understood that the time had come when the shadows had to be transformed into truth. And so the passage of the figures into truth fulfilled them and should not show, as some people think, that they were placed there without a reason. Doubtless, the lawgiver does not consider a pig, or the other animals, now clean, now unclean. No, for he knows that they are well-made, for it is written, “And God saw all that he had made, and behold all was very good, and he blessed it.” For to the extent that each thing of creation has come to be and to the extent that it has been made, it will only have, so I suppose, in itself what is good. So even though the pig cannot chew the cud, it is not unclean, but rather is perfectly edible, and what is proper to something’s nature does not pollute it. As I have said, the law was figures and shadows that remained “until the time of correction.”

[AD 735] Bede on Acts 10:14
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. But unclean foods are said to be the flesh of beasts or reptiles, which are not edible by any mortals.

[AD 202] Irenaeus on Acts 10:15
But when Peter saw the vision, in which the voice from heaven said to him, "What God hath cleansed, that call not thou common"

[AD 202] Irenaeus on Acts 10:15
At that time Peter saw a vision in which a heavenly voice answered him, “What God has cleansed, you must not call common.” For the God who had distinguished through the law the pure food from the impure, that same God had cleansed the nations through the blood of his Son, and that is the God whom Cornelius worshiped.

[AD 330] Arnobius of Sicca on Acts 10:15
Sucklings that he may digest them more speedily?
[AD 735] Bede on Acts 10:15
What God has cleansed, do not call common. The meaning of this divine voice is indeed clear, that the Gentiles, whom Peter still considered unclean, the internal providence of their Creator already counted among the clean. But note the custom of Holy Scripture, which usually calls unclean things common, because whoever wants to serve various allurements cannot be clean, as Scripture says: No one can serve two masters (Matt. VI). And again: You shall worship the Lord your God, and him only shall you serve (Luke IV). Therefore, whoever desires to be clean should not divide his mind with diverse and multifarious thoughts, but should constrain himself to follow solely the will of his Creator.

[AD 253] Origen of Alexandria on Acts 10:16
For the things made clean are made clean not by a single invocation nor by a second, but unless a third invocation is pronounced, no one is cleansed. For unless you were cleansed in the Father and the Son and the Holy Spirit, you could not be clean.

[AD 544] Arator on Acts 10:16
Three times the voice of the Lord resounds. This is repeated for [our] salvation: the Father and the Son and the Holy Spirit do this together. Arius, contentious against this faith, fell by denying that the One is in three Persons; Sabellius admitted the One, but [it is] the Father, he said, who then in turn is called Son and Holy Spirit, being the same, but so that the whole is the Father himself; and what the One greatest contains in its threefold order the former divides and the latter abandons. Both lie vanquished; for the threefold command of the [Lord’s] bidding indicates a single number in [three] Persons, with their own qualities, [and] by this command he calls the Gentiles: to believe this is right, if we wish to believe perfectly.

[AD 735] Bede on Acts 10:16
Now this happened three times, because the mystery of the Holy Trinity was to be preached by the twelve apostles to the four parts of the world, therefore four lines were let down from heaven a third time. Or as blessed Ambrose interprets, the figure repeated three times expressed the operation of the Trinity. And therefore, in mysteries, a triple question is put forth and a triple confirmation is celebrated, nor can anyone be purified except by a triple confession. Hence, Peter himself in the Gospel is asked three times whether he loves the Lord, so that by a triple response he might loosen the chains that he bound by denying the Lord. These things were shown to Peter opportunely, when Cornelius the gentile sent to summon him, so that he would not hesitate to deliver the Christian faith to the uncircumcised. For he was like those animals shown in the vessel by the Gospel. Hence also by the Holy Spirit he is confirmed to do the same.

[AD 735] Bede on Acts 10:16
And immediately the vessel was received into heaven. After the third submission, the sheet is taken up to heaven, because after the conversation of this world, in which the Church sojourns purified by faith and baptism, the blessed and eternal heavenly habitation follows.

[AD 407] John Chrysostom on Acts 10:17
At the right time, the men come who resolve his confusion. When Christ allowed Joseph to be thrown into confusion, then too, he sent an archangel to him. Here Peter’s soul, having been confused, calmly accepts the resolution … when they inquire whether he is staying there.

[AD 585] Cassiodorus on Acts 10:17
"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. Arise and go with them, for they were sent at my behest to seek thee." When Peter had gone down to them without hesitation, they explained to him, in order, the reason why they were sent. Peter lodged them and, on the next day, he hastened to Cornelius with them. When Cornelius saw him, he fell at his feet and adored. Peter, retaining his humility, stopped Cornelius from it, asking him - even though he had been informed of it - for what reason he had had him called. Cornelius explained to him what he had been told by the angel when praying, and waited with the rest to hear from Peter what things might conduce to the salvation of all.

[AD 407] John Chrysostom on Acts 10:19
While Peter thought on the vision, the Spirit said to him, “Behold, three men are looking for you. Rise and go down, and accompany them without hesitation; for I have sent them.” And this again is a plea for Peter not to doubt in response to the visitors. He was instructed to doubt nothing. “For I,” he says, “have sent them.” Great is the authority of the Spirit! What God does is what the Spirit is said to do. Not so the angel, but having first said, “Your prayers and your alms have ascended as a memorial before God,” to show that he is sent from God. Then the angel adds, “And now send men,” etc.; the Spirit, however, says, “For I have sent them.”

[AD 735] Bede on Acts 10:19
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.

[AD 735] Bede on Acts 10:20
Rise therefore and go down, and go with them. He is commanded to go down from the roof and go to preach, that the Church may not only watch for the Lord by climbing high, but also may preach the same to the infirm and to those still placed outside, as it were, but knocking at the door of Simon, that is, obedience, by returning to the active life, as if rising from bed. According to what the Lord said: You will see heaven opened, and the angels of God ascending and descending upon the Son of Man (John 1). Of which it is rightly remembered that his house was placed by the sea. For the sea designates the turbulent tumults and furies of the world, where wicked men, like very greedy fish, pursue and devour one another. But the conversation of the saints is in heaven (Philippians 3), who, even if the earthly house of this habitation is dissolved, have a building from God, a house not made with hands, eternal in the heavens (2 Corinthians 5).

[AD 735] Bede on Acts 10:21
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.

[AD 407] John Chrysostom on Acts 10:23-43
"Then called he them in, and lodged them. And on the morrow Peter went away with them, and certain brethren from Joppa accompanied him. And the morrow after they entered into Cæsarea. And Cornelius waited for them, and had called together his kinsmen and near friends."

"He" called them in, and lodged them. Good, that first he gives the men friendly treatment, after the fatigue of their journey, and makes them at home with him; "and on the morrow," sets out with them. And certain accompany him: this too as Providence ordered it, that they should be witnesses afterwards when Peter would need to justify himself. "And Cornelius was waiting for them, and had called together his kinsmen and near friends." 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. Of course (his "near" friends), those in whom he had ever full confidence; fearing, with such an interest at stake, to entrust the matter to others. In my opinion, it was by Cornelius himself that both friends and kinsmen had been brought to a better mind. "And as Peter was coming in, Cornelius met him, and fell down at his feet, and worshipped him." [Acts 10:25] This, both to teach the others, and by way of giving thanks to God, and showing his own humility: thereby making it plain, that though he had been commanded, yet in himself he had great piety. What then did Peter? "But Peter took him up, saying, Stand up; I myself also am a man." [Acts 10:26] Do you mark how, before all else (the Apostles) teach them this lesson, not to think great things of them? "And as he talked with him, he went in, and found many that had come together. And he said to them, You know how that it is an unlawful thing for a man that is a Jew to keep company, or come unto one of another nation; but God has showed me that I should not call any man common or unclean." (v. 27, 28.) Observe, he straightway speaks of the mercy of God, and points out to them that it is a great grace that God has shown them. Observe also how while he utters great things, at the same time he speaks modestly. For he does not say, We, being men who do not deign to keep company with any (such), have come to you: but what says he? "You know"— God commanded this — "that it is against law to keep company with, or come unto, one of another nation." Then he goes on to say, "And to me God has shown" — this he says, that none may account the thanks due to him — "that I should call no man" — that it may not look like obsequiousness to him, "no human being," says he — "common or unclean." [Acts 10:29] "Wherefore also" — that they may not think the affair a breach of the law on his part, nor (Cornelius) suppose that because he was in a station of command therfore he had complied, but that they may ascribe all to God —"wherefore also I came without gainsaying as soon as I was sent for:" (though) not only to keep company, but even to come unto (him) was not permitted. "I ask therefore, for what intent you have sent for me." Already Peter had heard the whole matter from the soldiers also, but he wishes them first to confess, and to make them amenable to the Faith. What then does Cornelius? He does not say, Why, did not the soldiers tell you? 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, your prayer is heard, and your alms have come up for a memorial before God. And at the ninth hour," he says, "I was praying." (v. 30, 31.) It seems to me, that this man had also fixed for himself set times of a life under stricter rule, and on certain days. For this is why he he says, "From the fourth day." See how great a thing prayer is! When he advanced in piety, then the Angel appears to him. "From the fourth day:" i.e. of the week; not "four days ago." For, "on the morrow Peter went away with them, and on the morrow after they entered into Cæsarea:" this is one day: and the day on which the persons sent came (to Joppa) one day: and on the third (the Angel) appeared: so that there are two days after that on which (Cornelius) had been praying. "And, behold, a man stood before me in bright clothing:" he does not say, an Angel, so unassuming is he: "and said, Cornelius, your prayer is heard, and your alms are had in remembrance in the sight of God. Send therefore to Joppa, and call hither Simon, whose surname is Peter: he is lodged in the house of one Simon a tanner by the seaside: who, when he comes, shall speak unto you. Immediately therefore I sent to you; and you have well done that you have come. Now therefore are we all here present before God, to hear all things that are commanded you of God." [Acts 10:31-33] (b) See what faith, what piety! He knew that it was no word of man that Peter spoke, when he said, "God has shown me." Then says the man, We are present to hear all things that are commanded you of the Lord. (a) Therefore it was that Peter asked, "For what intent have ye sent for me?" on purpose that he might so speak these very words. (d) "Then Peter opened his mouth, and said, Of a truth I perceive that God is no respector of persons: but in every nation he that fears Him, and works righteousness, is acceptable to him." (v. 34, 35.) That is, be he uncircumcised or circumcised. (c) This also Paul declaring, says, "For there is no respect of persons with God." [Romans 2:11] (e) What then? (it may be asked) is the man yonder in Persia acceptable to Him? If he be worthy, in this regard he is acceptable, that it should be granted him to be brought unto faith (τᾥ καταξιωθἥναι τῆς πίστεως). The Eunuch from Ethiopia He overlooked not. "What shall one say then of the religious men who have been overlooked?" It is not the case, that any (such) ever was overlooked. But what he says is to this effect, that God rejects no man. "In every nation, he that fears God and works righteousness:" (by righteousness) he means, all virtue. Mark, how he subdues all elation of mind in him. That (the Jews) may not seem to be in the condition of persons cast off (he adds), The word which He sent unto the children of Israel, preaching peace by Jesus Christ: He is Lord of all [Acts 10:36]: this he says also for the sake of those present (of the Jews), that He may persuade them also: this is why he forces Cornelius to speak. "He," says he, "is Lord of all." But observe at the very outset, "The word," says he, "which He sent unto the children of Israel;" he gives them the preëminence. 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" [Acts 10:37]— "even Jesus of Nazareth, how God anointed Him with the Holy Ghost and with power." [Acts 10:38] He does not mean, You know Jesus, for they did not know Him, but he speaks of the things done by Him: Who went about doing good, and healing all that were oppressed of the devil: by this he shows that many cases of lost senses or paralyzed limbs are the devil's work, and a wrench given to the body by him: as also Christ said. "For God was with Him." Again, lowly terms. "And we are witnesses of all things which He did, both in the country of the Jews, and in Jerusalem" [Acts 10:39]: both "we," says he, and you. Then the Passion, and the reason why they do not believe: "Whom also they slew, and hanged on a tree. Him God raised up the third day, and showed Him openly; not to all the people, but unto witnesses chosen before of God, even to us, who ate and drank with Him after He rose from the dead." (v. 40, 41.) This is a proof of the Resurrection. "And he commanded us to preach unto the people, and to testify that it is He which was ordained of God to be the Judge of quick and dead." [Acts 10:42] This is great. Then he adduces the testimony from the Prophets: "To Him give all the prophets witness, that through His name, whosoever believes in Him shall receive remission of sins." [Acts 10:43] This is a proof of that which was about to be: this is the reason why he here cites the Prophets.

But let us look over again what relates to Cornelius. (Recapitulation.) He sent, it says, to Joppa to fetch Peter. "He was waiting for him," etc; see how fully he believed that Peter would certainly come: (b) "and fell down at his feet, and worshipped him." (v. 24, 25.) (a) Mark how on every side it is shown how worthy he is! (So) the Eunuch there desired Philip to come up and sit in the chariot [Acts 8:31], although not knowing who he was, upon no other introduction (ἐ παγγελίας) than that given by the Prophet. But here Cornelius fell at his feet. (c) "Stand up, I myself also am a man." [Acts 10:26] Observe how free from adulation his speech is on all occasions, and how full of humility. "And conversing with him, he came in." (a) [Acts 10:27] Conversing about what? I suppose saying these words: "I myself also am a man." (e) Do you mark (Peter's) unassuming temper? He himself also shows that his coming is God's doing: "You know that it is unlawful for a man that is a Jew," etc. [Acts 10:28] And why did he not speak of the linen sheet? Observe Peter's freedom from all vainglory: but, that he is sent of God, this indeed he mentions; of the manner in which he was sent, he speaks not at present; when the need has arisen, seeing he had said, "You know that it is unlawful for a man that is a Jew to keep company with, or to come unto, one of another nation," he simply adds, "but to me God has shown," etc. There is nothing of vainglory here. "All you," he says, "know." He makes their knowledge stand surety for him. But Cornelius says, "We are present before God to hear all things that are commanded you of the Lord" [Acts 10:33]: not, Before man, but, "Before God." This is the way one ought to attend to God's servants. Do you see his awakened mind? Do you see how worthy he was of all these things? "And Peter," it says, "opened his mouth, and said, Of a truth I perceive that God is no respecter of persons." [Acts 10:34] This he said also by way of justifying himself with the Jews then present. For, being at the point to commit the Word to these (Gentiles), he first puts this by way of apology. What then? Was He "a respecter of persons" beforetime? God forbid! For beforetime likewise it was just the same: "Every one," as he says, "that fears Him, and works righteousness, would be acceptable to Him." As when Paul says, "For when the Gentiles which have not the Law, do by nature the things of the Law." [Romans 2:14] "That fears God and works righteousness:" he assumes both doctrine and manner of life: is "accepted with Him;" for, 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. "What say you then to this, that there are likely persons (ἐ πιεικεἵς), men of mild disposition, and yet they will not believe?" (Above, p. 149, note 2.) Lo, you have yourself named the cause: they will not. But besides the likely person he here speaks of is not this sort of man, but the man "that works righteousness:" that is, the man who in all points is virtuous and irreproachable, when he has the fear of God as he ought to have it. But whether a person be such, God only knows. See how this man was acceptable: see how, as soon as he heard, he was persuaded. "Yes, and now too," say you, "every one would be persuaded, be who he may." But the signs that are now, are much greater than those, and more wonderful.— Then Peter commences his teaching, and reserves for the Jews the privilege of their birth. "The word," he says, which He sent unto the children of Israel, preaching peace [Acts 10:36], not bringing judgment. He is sent to the Jews also: yet for all this He did not spare them. "Preaching peace through Jesus Christ. He is Lord of all." First he discourses of His being Lord and in exceeding elevated terms, seeing he had to deal with a soul more than commonly elevated, and that took all in with ardor. Then he proves how He was Lord of all, from the things which He achieved "throughout all Judea. For you know," says he, "the matter which came to pass throughout all Judea:" and, what is the wonderful part of it, "beginning at Galilee: after the baptism which John preached." [Acts 10:37] First he speaks of His success, and then again he says concerning Him, "Jesus of Nazareth." Why, what a stumbling-block, this birthplace! "How God anointed Him with the Holy Ghost and with power." [Acts 10:38] Then again the proof— how does that appear?— from the good that He did. "Who went about doing good, and healing all that were oppressed of the devil:" and the greatness of the power shown when He overcomes the devil; and the cause, "Because God was with Him." Therefore also the Jews spoke thus: "We know that You are a teacher come from God: for none can do these miracles except God be with him." [John 3:2] Then, when he has shown that He was sent from God, he next speaks of this, that He was slain: that you may not imagine anything absurd. Do you see how far they are from hiding the Cross out of view, nay, that together with the other circumstances they put also the manner? "Whom also," it says, "they slew by hanging on a tree. And gave Him," it is added, "to be made manifest not to all the people, but to witnesses before ordained of God, even unto us:" and yet it was (Christ) Himself that elected them; but this also he refers to God. "To the before-ordained," he says, "even to us, who ate and drank with Him after that He was risen from the dead." (v. 39, 41.) See whence he fetches his assurance of the resurrection. What is the reason that being risen he did no sign, but only ate and drank? Because the Resurrection itself was a great sign, and of this nothing was so much a sign as the eating and drinking. "To testify," says he — in a manner calculated to alarm — that they may not have it in their power to fall back upon the excuse of ignorance: and he does not say, "that He is the Son of God," but, what would most alarm them, "that it is He which is ordained of God, to be the Judge of quick and dead." [Acts 10:42] "To him give all the Prophets witness," etc. [Acts 10:43] When by the terror he has agitated them, then he brings in the pardon, not spoken from himself but from the Prophets. And what is terrifying is from him, what is mild from the Prophets.

All you that have received this forgiveness, all you to whom it has been vouchsafed to attain unto faith, learn, I beseech you, the greatness of the Gift, and study not to be insolent to your Benefactor. For we obtained forgiveness, not that we should become worse, but to make us far better and more excellent. Let none say that God is the cause of our evil doings, in that He did not punish, nor take vengeance. If (as it is said) a ruler having taken a murderer, lets him go, say, is he (not) judged to be the cause of the murders afterwards committed? See then, how we expose God to the tongues of the wicked. For what do they not say, what leave unuttered? "(God) Himself," say they, "allowed them; for he ought to have punished them as they deserved, not to honor them, nor crown them, nor admit them to the foremost privileges, but to punish and take vengeance upon them: but he that, instead of this, honors them, has made them to be such as they are." Do not, I beseech and implore you, do not let any man utter such speech as far as we are concerned. Better to be buried ten thousand times over, than that God through us should be so spoken of! The Jews, we read, said to (Christ) Himself, "Thou that destroyest the Temple, and in three days buildest it up, come down from the Cross" [Matthew 27:40]: and again, "If Thou be the Son of God:" but the reproaches here are more grievous than those, that through us He should be called a teacher of wickedness! Let us cause the very opposite to be said, by having our conversation worthy of Him that calls us, and (worthily) approaching to the baptism of adoption. For great indeed is the might of baptism (φωτίσματου): it makes them quite other men than they were, that partake of the gift; it does not let the men be men (and nothing more). Make thou the Gentile (τὸν ῞Ελληνα), to believe that great is the might of the Spirit, that it has new-moulded, that it has fashioned you anew. Why do you wait for the last gasp, like a runaway slave, like a malefactor, as though it were not your duty to live unto God? Why do you stand affected to Him, as if you had in Him a ruthless, cruel Master? What can be more heartless (ψυχρότερον), what more miserable, than those who make that the time to receive baptism? God made you a friend, and vouchsafed you all His good things, that you may act the part of a friend. Suppose you had done some man the greatest of wrongs, had insulted him, and brought upon him disgraces without end, suppose you had fallen into the hands of the person wronged, and he, in return for all this, had honored you, made you partaker of all that he had, and in the assembly of his friends, of those in whose presence he was insulted, had crowned you, and declared that he would hold you as his own begotten son, and then straightway had died: say, would you not have bewailed him? Would you not have deemed his death a calamity? Would you not have said, Would that he were alive, that I might have it in my power to make the fit return, that I might requite him, that I might show myself not base to my benefactor? So then, where it is but man, this is how you would act; and where it is God, are you eager to be gone, that you may not requite your benefactor for so great gifts? Nay rather, choose the time for coming to Him so that you shall have it in your power to requite Him like for like. True, say you, but I cannot keep (the gift). Has God commanded impossibilities? Hence it is that all is clean reversed, hence that, all the world over, every thing is marred — because nobody makes it his mark to live after God. Thus those who are yet Catechumens, because they make this their object, (how they may defer baptism to the last,) give themselves no concern about leading an upright life: and those who have been baptized (φωτισθεντες), whether it be because they received it as children, or whether it be that having received it in sickness, and afterwards recovered (ἀ νενεγκόντες), they had no hearty desire to live on (to the glory of God), so it is, that neither do these make an earnest business of it: nay, even such as received it in health, have little enough to show of any good impression, and warmly affected for the time, these also presently let the fire go out. Why do you flee? Why do you tremble? What is it you are afraid of? You do not mean to say that you are not permitted to follow your business? I do not part you from your wife! No, it is from fornication that I bar you. I do not debar you from the enjoyment of your wealth? No, but from covetousness and rapacity. I do not oblige you to empty out all your coffers? No, but to give some small matter according to your means to them that lack, your superfluities to their need, and not even this unrewarded. We do not urge you to fast? We do but forbid you to besot yourselves with drunkenness and gormandizing. The things we would retrench are but the very things which bring you disgrace; things which even here, on this side of hell-fire, you yourselves confess to be things to be shunned and hated. We do not forbid you to be glad and to rejoice? Nay, only rejoice not with a disgraceful and unbecoming merriment. What is it you dread, why are you afraid, why do you tremble? Where marriage is, where enjoyment of wealth, where food in moderation, what matter of sin is there in these things? And yet, they that are without enjoin the opposites to these, and are obeyed. For they demand not according to your means, but they say, You must give thus much: and if you allege poverty, they will make no account of that. Not so Christ: Give, says He, of what you have, and I inscribe you in the first rank. Again those say, If you will distinguish yourself, forsake father, mother, kindred, friends, and keep close attendance on the Palace, laboring, toiling, slaving, distracted, suffering miseries without number. Not so Christ; but keep thou, says He, at home with your wife, with your children, and as for your daily occupations reform and regulate them on the plan of leading a peaceable life, free from cares and from perils. True, say you, but the other promises wealth. Aye, but Christ a kingdom, and more, He promises wealth also with it. For, "Seek ye," says He, "the kingdom of Heaven, and all these things shall be added unto you" [Matthew 6:33]: throwing in, by way of additional boon, what the other holds out as the main thing: and the Psalmist says, he has "never seen the righteous forsaken, nor his seed begging their bread." [Psalm 37:25] Let us set about practising virtue, let us make a beginning; let us only lay hold on it, and you shall see what the good will be. For surely in these (worldly) objects you do not succeed so without labor, that you should be so faint-hearted for these (higher) objects — that you should say, Those are to be had without labor, these only with toil. Nay — what need to tell you what is the true state of the case?— those are had only with greater labor. Let us not recoil from the Divine Mysteries, I beseech you. Look not at this, that one who was baptized before you, has turned out ill, and has fallen from his hope: since among soldiers also we see some not doing their duty by the service, while we see others distinguishing themselves, and we do not look only at the idle ones, but we emulate these, the men who are successful. But besides, consider how many, after their baptism, have of men become angels!

Fear the uncertainty of the future. "As a thief in the night," so death comes: and not merely as a thief, but while we sleep it sets upon us, and carries us off while we are idling. To this end has God made the future uncertain, that we may spend our time in the practice of virtue, because of the uncertainty of expectation. But He is merciful, say you. How long shall we hear this senseless, ridiculous talk? I affirm not only that God is merciful, but that nothing can be more merciful than He, and that He orders all things concerning us for our good. How many all their life do you see afflicted with the worst form of leprosy! (ἐ ν ἐλέφαντι διάγοντας, "Elephantiasis,") how many blind from their earliest youth even to old age! Others who have lost their eyesight, others in poverty, others in bonds, others again in the mines, others entombed (καταχωσθέντας) together, others (slaughtered) in wars! These things say you, do not look like mercy. Say, could He not have prevented these things had He wished, yet He permits them? True, say you. Say, those who are blind from their infancy, why are they so? I will not tell you, until you promise me to receive baptism, and, being baptized, to live aright. It is not right to give you the solution of these questions. The preaching is not meant just for amusement. For even if I solve this, on the back of this follows another question: of such questions there is a bottomless deep. Therefore do not get into a habit of looking to have them solved for you: else we shall never stop questioning. For look, if I solve this, I do but lead the way to question upon question, numberless as the snowflakes. So that this is what we learn, rather to raise questions, not to solve the questions that are raised. For even if we do solve them, we have not solved them altogether, but (only) as far as man's reasoning goes. The proper solution of such questions is faith: the knowing that God does all things justly and mercifully and for the best: that to comprehend the reason of them is impossible. This is the one solution, and another better than this exists not. For say, what is the use of having a question solved? This, that one needs no longer to make a question of the thing which is solved. And if you get yourself to believe this, that all things are ordered by the Providence of God, Who, for reasons known to Himself, permits some things and actively works others, you are rid of the need of questioning, and hast gotten the gain of the solution. But let us come back to our subject. Do you not see such numbers of men suffering chastisements? God (say you) permits these things to be. Make the right use of the health of the body, in order to the health of the soul. But you will say, What is the use to me of labors and toil, when it is in my power to get quit of all (my sins) without labor? In the first place, this is not certain. It may happen, that a person not only does not get quit of his sins without labor, but that he departs hence with all his sins upon him. However, even if this were certain, still your argument is not to be tolerated. He has drawn you to the contests: the golden arms lie there. When you ought to take them, and to handle them, you wish to be ingloriously saved, and to do no good work! Say, if war broke out, and the Emperor were here, and you saw some charging into the midst of the phalanxes of the enemy, hewing them down, dealing wounds by thousands, others thrusting (with the sword's point), others hounding (now here, now there), others dashing on horseback, and these praised by the Emperor, admired, applauded, crowned: others on the contrary thinking themselves well off if they take no harm, and keeping in the hindmost ranks, and sitting idly there; then after the close of the war, the former sort summoned, honored with the greatest gifts, their names proclaimed by the heralds: while of the latter, not even the name becomes known, and their reward of the good obtained is only that they are safe: which sort would you wish to belong to? Why, if you were made of stone, if you were more stupid even than senseless and lifeless things, would you not ten thousand times rather belong to the former? Yea, I beseech and implore you. For if need were to fall fighting, ought you not eagerly to choose this? See you not how it is with them that have fallen in the wars, how illustrious they are, how glorious? And yet they die a death, after which there is no getting honor from the emperor. But in that other war, there is nothing of the kind, but you shall in any wise be presented with your scars. Which scars, even without persecutions, may it be granted all us to have to exhibit, through Jesus Christ our Lord, with Whom to the Father and the Holy Ghost together be glory, dominion, honor, now and ever, and world without end. Amen.

[AD 407] John Chrysostom on Acts 10:24
This is the part of a friend, this the part of a devout person, that where such blessings are concerned, he takes care that his near friends shall be made partakers of all. Of course [his “near” friends], those in whom he had ever full confidence; fearing, with such an interest at stake, to entrust the matter to others. In my opinion, it was by Cornelius himself that both friends and kinsmen had been brought to a better mind.

[AD 735] Bede on Acts 10:25
And it happened that when Peter entered, Cornelius met him, and falling at his feet, worshiped him. By his bodily gesture, Cornelius showed what he had inwardly in his heart of devotion. For the listener met his teacher, who receives the word of faith with a pure heart, attentive ear, and eager desire. For he who is slowly drawn to believe is as if he were raised by his teacher from lying down. But he who, blushing at the stains of his life, falling on his face shows signs of humility and modesty, rightly merits to be raised by his teacher.

[AD 258] Cyprian on Acts 10:26
Let us wait for Him, beloved brethren, our Judge and Avenger, who shall equally avenge with Himself the congregation of His Church, and the number of all the righteous from the beginning of the world. Let him who hurries, and is too impatient for his revenge, consider that even He Himself is not yet avenged who is the Avenger. God the Father ordained His Son to be adored; and the Apostle Paul, mindful of the divine command, lays it down, and says: "God hath exalted Him, and given Him a name which is above every name, that in the name of Jesus every knee should bow, of things heavenly, and things earthly, and things beneath." And in the Apocalypse the angel withstands John, who wishes to worship him, and says: "See thou do it not; for I am thy fellow-servant, and of thy brethren. Worship Jesus the Lord." How great is the Lord Jesus, and how great is His patience, that He who is adored in heaven is not yet avenged on earth! Let us, beloved brethren, consider His patience in our persecutions and sufferings; let us give an obedience full of expectation to His advent; and let us not hasten, servants as we are, to be defended before our Lord with irreligious and immodest eagerness. Let us rather press onward and labour, and, watching with our whole heart, and stedfast to all endurance, let us keep the Lord's precepts; so that when that day of anger and vengeance shall come, we may not be punished with the impious and sinners, but may be honoured with the righteous and those that fear God.

[AD 300] Ammonius of Alexandria on Acts 10:26
If such a man as Peter did not allow him to kneel down before him but rather made himself an equal of Cornelius, and he said these things to one who was still a Gentile, what must we say about all other people?

[AD 544] Arator on Acts 10:26
[Peter] does not permit [Cornelius] to throw himself at his feet with bent knee; accustomed to giving gifts freely, he prevents a gesture of respect. Hence you, a new world, raise your head, you who had been struck down by the tooth of your ancient parent, and the font gives back a birthday to you; born again, do not press down your necks with your own sins, now that they are free from another’s.

[AD 735] Bede on Acts 10:26
Peter, however, lifted him up, saying: Stand up; I too am a man. For the holiness of action has deserved the equality of communion. For in the fault of Ananias and Sapphira, the crime revealed the right of authority’s vengeance.

[AD 202] Irenaeus on Acts 10:28
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. Therefore came I without gainsaying; "

[AD 220] Tertullian on Acts 10:28
Besides, the Lord would not have been censured for partaking of food with Jews, but with heathens, from whose board the Jewish discipline excludes (its disciples).

[AD 258] Cyprian on Acts 10:28
For which reason we think that no one is to be hindered from obtaining grace by that law which was already ordained, and that spiritual circumcision ought not to be hindered by carnal circumcision, but that absolutely every man is to be admitted to the grace of Christ, since Peter also in the Acts of the Apostles speaks, and says, "The Lord hath said to me that I should call no man common or unclean."

[AD 300] Ammonius of Alexandria on Acts 10:28
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.

[AD 735] Bede on Acts 10:28
And God showed me that no man should be called common or unclean. He undoubtedly showed this when the angelic voice sounded: What God has purified, do not call common.

[AD 407] John Chrysostom on Acts 10:29
Wherefore also— that they may not think the affair a breach of the law on his part, nor (Cornelius) suppose that because he was in a station of command therfore he had complied, but that they may ascribe all to God—wherefore also I came without gainsaying as soon as I was sent for: (though) not only to keep company, but even to come unto (him) was not permitted. I ask therefore, for what intent you have sent for me. Already Peter had heard the whole matter from the soldiers also, but he wishes them first to confess, and to make them amenable to the Faith. What then does Cornelius? He does not say, Why, did not the soldiers tell you? 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, your prayer is heard, and your alms have come up for a memorial before God. And at the ninth hour, he says, I was praying. (v. 30, 31.) It seems to me, that this man had also fixed for himself set times of a life under stricter rule, and on certain days. For this is why he he says, From the fourth day. See how great a thing prayer is! When he advanced in piety, then the Angel appears to him. From the fourth day: i.e. of the week; not four days ago. For, on the morrow Peter went away with them, and on the morrow after they entered into Cæsarea: this is one day: and the day on which the persons sent came (to Joppa) one day: and on the third (the Angel) appeared: so that there are two days after that on which (Cornelius) had been praying. And, behold, a man stood before me in bright clothing: he does not say, an Angel, so unassuming is he: and said, Cornelius, your prayer is heard, and your alms are had in remembrance in the sight of God. Send therefore to Joppa, and call hither Simon, whose surname is Peter: he is lodged in the house of one Simon a tanner by the seaside: who, when he comes, shall speak unto you. Immediately therefore I sent to you; and you have well done that you have come. Now therefore are we all here present before God, to hear all things that are commanded you of God.
[AD 735] Bede on Acts 10:30
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. It was very appropriate that he who extended his prayer for three hours from the sixth to the ninth should be heard. At which time the Lord himself, whom he beseeched, prayed with outstretched hands on the cross for the salvation of the whole world.

[AD 735] Bede on Acts 10:30
And Cornelius said: Four days ago to this hour, I was praying in my house at the ninth hour. In Greek, it is written more fully and clearly: Four days ago to this hour, I was fasting and praying from the sixth hour until the ninth. Where it is clearly shown that four days before he spoke with Peter, he remained fasting until the ninth hour; and to make the fast acceptable to God, he prayed devoutly from the sixth hour until the ninth; hence he deserved to obtain what he sought with great persistence in fasting and prayer.

[AD 735] Bede on Acts 10:32
He is staying in the house of Simon the tanner by the sea. Immediately therefore I sent to you, and you have done well by coming. It follows in Greek: When he arrives, he will speak to you.

[AD 407] John Chrysostom on Acts 10:33
But Cornelius says, “We are present before God to hear all things that are commanded you of the Lord”; not “before man” but “before God.” This is the way one ought to attend to God’s servants. Do you see his awakened mind? Do you see how worthy he was of all these things?

[AD 735] Bede on Acts 10:33
Now therefore we are all present before you to hear all that has been commanded to you by the Lord. In Greek it is: We are present before God. Which was rightly said by him who had a mind ready to obey the divine will as soon as he learned it, and he believed that its majesty was present everywhere.

[AD 215] Clement of Alexandria on Acts 10:34
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."

[AD 397] Ambrose of Milan on Acts 10:34
Even if God is merciful, were he always granting the prayers of all he would seem no longer to act freely, but, as it were, like someone under compulsion. Then, since all ask, if he were to hear all, no one would die. How many things do you not ask for daily? Must God’s design be destroyed because of you? When you know that a petition cannot always be granted, why do you grieve that sometimes your petition is not obtained?

[AD 407] John Chrysostom on Acts 10:34
“God [you remember] is no respecter of person.” Rather, if he finds even one person in such a multitude doing what pleases him, far from scorning him he regales him with his particular providence and shows the greater care for him the more closely he has chosen the way of virtue at a time when there are others who are bent on evil.

[AD 585] Cassiodorus on Acts 10:34
"And Peter opening his mouth, said," etc. Peter said: "In very deed I perceive that God is not a respecter of persons, but that a man who worketh justice in any nation becometh pleasing to him." Then, continuing with words of the right faith, he preached to them that Jesus Christ was the Lord of all things, whom the Jews had decided to crucify and who, rising again from the dead, had stayed with his disciples for forty days, and all else that the doctrine of the Christian faith required. As he spoke, the Holy Ghost fell on the believers, and those who had come with Peter were overjoyed to see such gifts granted among the Gentiles as well. He then ordered them to obtain the grace of baptism in the name of Christ. As the news spread, the brethren who were in Judea were filled with the greatest joy. Peter, going to Jerusalem, kept preaching the word of the Lord with continued devotion.

[AD 202] Irenaeus on Acts 10:35
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. The knowledge of the Son was, however, lacking to him.

[AD 407] John Chrysostom on Acts 10:35
What then? Was he “a respecter of persons” beforetime? God forbid! For beforetime likewise it was just the same: “anyone who fears him and does what is right is acceptable to him.” As when Paul says, “When Gentiles who have not the law do by nature what the law requires,” and “who fears him and does what is right,” he assumes both doctrine and manner of life “is acceptable to him.” For, if he did not overlook the magi, nor the Ethiopian, nor the thief nor the harlot, much more shall he not overlook those who do what is right. “What say you then to this, that there are reasonable and civilized people, and yet they are not willing to believe?” There you yourself have named the cause: they do not want to believe. But besides the reasonable person that he speaks of here, is not this sort of person the one “that works righteousness,” that is, the one who in all points is virtuous and irreproachable when he has the fear of God as he ought to have it? But whether a person is such, God only knows. See how this man was acceptable. See how, as soon as he heard, he was persuaded. “And now,” you say, “if an angel were to come, anyone, no matter who he may be, would believe.” But the signs of today are much greater than these here, and many still do not believe.

[AD 407] John Chrysostom on Acts 10:35
That is, God calls and attracts him to the truth. Can you see Paul? He was more vehement than any one in warring and persecuting. Yet because he led an irreproachable life and did these things not through human passion, he was both received and reached a mark beyond all.

[AD 1781] Richard Challoner on Acts 10:35
In every nation: That is to say, not only Jews, but Gentiles also, of what nation soever, are acceptable to God, if they fear him and work justice. But then true faith is always to be presupposed, without which (saith St. Paul, Heb. 11. 6) it is impossible to please God. Beware then of the error of those, who would infer from this passage, that men of all religions may be pleasing to God. For since none but the true religion can be from God, all other religions must be from the father of lies, and therefore highly displeasing to the God of truth.
[AD 235] Hippolytus of Rome on Acts 10:36
And that He was sent Peter testifies, when he says to the centurion Cornelius: "God sent His Word unto the children of Israel by the preaching of Jesus Christ. This is the God who is Lord of all."

[AD 407] John Chrysostom on Acts 10:36
That [the Jews] may not seem to be in the condition of persons cast off he adds, “You know the word that he sent to Israel, preaching good news of peace by Jesus Christ (he is Lord of all).” He says this for the sake of the Jews, that he may persuade them also. This is why he forces Cornelius to speak. He says that he “is Lord of all.” But observe at the very outset, “The word,” he says, “which he sent to Israel”; he gives them the preeminence. Then [Peter] adduces these Gentiles themselves as witnesses, “You know,” says he, “the word which was proclaimed throughout all Judea, beginning from Galilee after the baptism which John preached, how God anointed Jesus of Nazareth with the Holy Spirit and with power; how he went about doing good and healing all that were oppressed by the devil, for God was with him.” He does not mean, You know Jesus, for they did not know him, but he speaks of the things done by him.

[AD 735] Bede on Acts 10:36
He sent the word to the children of Israel, announcing peace through Jesus Christ, who is Lord of all. It appears (he says) that God is no respecter of persons, because He sent His only begotten Son, who is the Lord and Creator of all, to make peace with the human race, in whose name, as the Prophets attest, the remission of sins should be received not only by the Jews but by all who believe.

[AD 202] Irenaeus on Acts 10:37
To Him give all the prophets witness, that, through His name, every one that believeth in Him does receive remission of sins."

[AD 735] Bede on Acts 10:37
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 him, that he was crucified and resurrected from the dead, and appeared to his followers, that he will come as the judge of all at the end, and that through faith, he will also spread his Church throughout the whole world.

[AD 379] Basil of Caesarea on Acts 10:38
To name Christ is to confess the whole, for it is to point to God [The Father] who has anointed the Son; and to the Son who has been anointed, and to the unction itself, which is The Spirit. This accords with Peter’s teaching in Acts: ‘God anointed Jesus of Nazareth with the Holy Spirit [Acts 10.38] and with the teaching of Isaiah: ‘The Spirit of the Lord is upon me, because the Lord has anointed me’ (Isaiah 61.1). The Psalmist simply says, ‘Therefore God, your God, has anointed you with the oil of gladness’ (Ps 45.7). - "On The Holy Spirit, 12"
[AD 379] Basil of Caesarea on Acts 10:38
Do not be misled because the apostle frequently omits the names of the Father and the Holy Spirit when he speaks of baptism. Do not imagine because of this that the invocation of their names has been omitted. St. Paul says, “As many of you as were baptized into Christ have put on Christ” and … “all of us who have been baptized into Christ Jesus were baptized into his death.” To address Christ in this way is a complete profession of faith, because it clearly reveals that God anoints the Son (the anointed One) with the unction of the Spirit. We can learn this from Peter’s words in Acts, “God anointed Jesus of Nazareth with the Holy Spirit,” or from Isaiah, “The Spirit of the Lord God is upon me, because the Lord has anointed me,” or from the Psalms, “Therefore God, your God has anointed you with the oil of gladness above your fellows.” But the Scripture also speaks of baptism in the context of the Spirit alone, for example, “For by one Spirit we are all baptized into one body.” There are other passages that agree with this: “You shall be baptized with the Holy Spirit,” and “He will baptize you with the Holy Spirit.” No one would claim that on the basis of these passages the invocation of the Spirit’s name alone makes baptism complete and perfect.

[AD 395] Gregory of Nyssa on Acts 10:38
But the Son, having all things which are the Father’s, is himself proclaimed a king by holy Scripture. Now the divine Scripture says that the Holy Spirit is the unction of the Only Begotten, interpreting the dignity of the Spirit by a transference of the terms commonly used in this world. For as, in ancient days, in those who were advanced to kingship, the token of this dignity was the unction that was applied to them, and when this took place there was thenceforth a change from private and humble estate to the superiority of rule, and he who was deemed worthy of this grace received after his anointing another name, being called, instead of an ordinary man, the Anointed of the Lord. For this reason, that the dignity of the Holy Spirit might be more clearly shown to humankind, he was called by the Scripture “the sign of the kingdom” and “Unction,” whereby we are taught that the Holy Spirit shares in the glory and kingdom of the only begotten Son of God. For as in Israel it was not permitted to enter upon the kingdom without the unction being previously given, so the word, by a transference of the terms in use among ourselves, indicates the equality of power, showing that not even the kingdom of the Son is received without the dignity of the Holy Spirit. And for this reason he is properly called Christ, since this name gives the proof of his inseparable and indivisible conjunction with the Holy Spirit. If, then, the only-begotten God is the Anointed, and the Holy Spirit is his Unction, and the appellation of Anointed points to the kingly authority, and the anointing is the token of his kingship, then the Holy Spirit shares also in his dignity. If, therefore, they say that the attribute of Godhead signifies dignity and the Holy Spirit is shown to share in this last quality, it follows that he who partakes in the dignity will also partake in the name that represents it.

[AD 407] John Chrysostom on Acts 10:38
First he discourses of Jesus’ being Lord and in exceeding elevated terms, seeing he had to deal with a soul more than commonly elevated and that took all in with ardor. Then he proves how he was Lord of all, from the things that he achieved “throughout all Judea.” For, he says, you know “the word that was proclaimed throughout all Judea,” and, what is the wonderful part of it, “beginning from Galilee after the baptism that John preached: how God anointed Jesus of Nazareth with the Holy Spirit and with power; how he went about doing good and healing all who were oppressed by the devil, for God was with him. First he speaks of his success, and then again [Peter] says concerning him, “Jesus of Nazareth.” Why, what a stumbling block, this birthplace! “How God anointed him with the Holy Spirit and with power.” Then again the proof—how does that appear?—from the good that he did. “Who went about doing good, and healing all who were oppressed of the devil,” and the greatness of the power shown when he overcomes the devil; and the cause, “Because God was with him.”

[AD 735] Bede on Acts 10:38
How God anointed Him with the Holy Spirit and power. Another edition says: As God anointed Him. Hence John preached Jesus, as God anointed Him with the Holy Spirit, then indeed when he said: He Himself will baptize you with the Holy Spirit (Matthew III). And again: Because I saw the Spirit descending like a dove upon Him (John I). Therefore, Jesus was anointed not with visible oil, but with the gift of grace, which is signified by the visible ointment with which the Church anoints the baptized. Yet He was not then anointed with the Holy Spirit when it descended upon Him as a dove after His baptism. For then He deigned to prefigure His body, that is, His Church, in which the baptized especially receive the Holy Spirit. But He is to be understood to have been anointed with that mystical and invisible anointing at the time when the Word of God was made flesh, that is, when human nature was united with the Word of God in the womb of the virgin without any precedents of meritorious good works so that it became one person with Him. For this reason, we confess Him born of the Holy Spirit and the Virgin Mary.

[AD 735] Bede on Acts 10:38
Because God was with Him. That is, the Father with the Son. For it is better to understand it thus than to indicate that the divinity of the Son cohabitated with the man whom He assumed, lest we seem to duplicate the person of Christ and fall into the dogma of Nestorius.

[AD 9999] Pseudo-Basil on Acts 10:38
He is Christ [Anointed] because of the Spirit and the anointing that is in the Spirit. Therefore, the anointing of the Lord is not of something foreign to the divinity, nor is the name Christ nor those called Christian after him. For, in truth, someone would lament if the name of our salvation both had its source in a creature and were derived from a creature and if we had our adoption through a slave. A creature does not make a creature holy, but all creation is made holy by the sole holy one who says concerning himself, “I sanctify myself.” But through the Spirit he sanctifies.… The Spirit, of course, is not a creature but the mark of the sanctity of God and the fountain of holiness for all. In the holiness of the Spirit were we called, as the apostle teaches. This renews us and shows us once again to be the images of God, and through the bath of rebirth and renewal of the Holy Spirit we are made adopted sons [children] of God.

[AD 395] Gregory of Nyssa on Acts 10:40
Therefore, since it was necessary that the good Shepherd lay down his life on behalf of the sheep, so that through his own death he might destroy death, the captain of our salvation, by bringing death to pass, becomes a composite in his human nature, both as a priest and a lamb in the ability to receive a share of suffering. For since death is nothing but the dissolution of both soul and body, the one who united himself to both, I mean to both soul and to body, is separated from neither—“incapable of repentance,” as the apostle says, “are the graces of God.” So having distributed himself to both body and soul, on the one hand he opens paradise to the thief through his soul, and through his body he establishes the work of destruction. Now this is death’s obliteration, that the destruction annihilated in the life-giving nature is made impotent, and this, which happens in regard to these [body and soul] becomes a shared benefit and grace of our nature. In this way, he who is in both, through his resurrection fits together all that was separate, he who, according to his power, gives his body to the heart of the earth, as it has been written, while he puts his soul away from himself, saying, on the one hand, to his father, “Into your hands I hand over my spirit,” and on the other, to the thief, “Today you will be with me in paradise.” … So in this way he comes both to be in death and not to be mastered by death.… The proof … is the operation that worked incorruption with regard to the body and a passing over into paradise with regard to the soul.… He35 demonstrates this who says that “God raised him from the dead.” For not as Lazarus or anyone else of those who have returned to life by the power of another is he brought back to life—so clear is it how the resurrection of the Lord is to be conceived. Rather the Only Begotten himself raises up the person who was mixed together with himself, having both separated the soul from the body and having reunited both, and in this way a common salvation of human nature is effected.

[AD 458] Theodoret of Cyrus on Acts 10:41
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. For when he had raised up the latter he ordered that something should be given her to eat, and he made Lazarus sit with him at the table39 and so showed the reality of the rising again.

[AD 538] Severus of Antioch on Acts 10:41
Now, certainly, he shared a new food, one not in accord with the prior order in which he had eaten and drunk with them before the resurrection. For at that time, having been made similar to us in everything except for sin, he ate and drank just as we do. Moreover, clothing himself in the flesh, he willingly sought the benefit of nourishment, and so he willingly assimilated himself to the experience of hunger. After the resurrection he did not need to eat or drink anymore, but only as one believed in by and as one giving evidence to his intimate disciples. Another reason [he ate and drank was that] those who later on were to believe in the true nature of the body—that body that suffered voluntarily and arose in a divine way (totally driving away the idea of an accursed apparition and phantasm)—needed these actions. After the resurrection, he named food and drink for himself together with his disciples, not according to his previous practice but something new.

[AD 735] Bede on Acts 10:41
For us who ate and drank with Him after He rose from the dead. Here blessed Peter expounds what is not recited in the Gospel, namely, that after the resurrection, he drank with the Lord. Unless perhaps we believe it was indicated there where he says: Until I drink it new with you in the house of My Father.

[AD 735] Bede on Acts 10:41
For us who ate and drank with him after he rose from the dead. In Greek, it is added, "For forty days," and Saint Augustine declared that it is so in his Codex, and in explaining it, he added: "Not that they ate and drank with him every day for forty days. For it would be contrary to John, who interposed those eight days during which he was not seen by them, to manifest himself for the third time at the Sea of Tiberias." Explaining the sacrament of his eating and his fasting for as many days elsewhere, he says: "He fasted when he was tempted before his death, still needing food; but he ate and drank when he was glorified, no longer needing food. For there he showed our labor in himself, but here he showed his comfort in us, defining both by forty days. For he fasted for forty days when he was tempted in the desert, as it is written in the Gospel, before the death of his flesh; and again, he was with the disciples for forty days coming and going, eating and drinking after the resurrection of his flesh." By this number forty, the duration of this world seems signified, in those who are called by grace to him, who did not come to abolish the law but to fulfill it. For there are ten commandments of the law already spread through the world by Christ's grace, and the world is divided into four parts, and ten multiplied by four makes forty, for the Lord redeemed them from the regions; he gathered them from the East and the West, from the North and the sea (Psalm 106). Therefore, fasting for forty days before his death, he seemed to cry out: Abstain from the desires of this world (1 Peter 2): but eating and drinking for forty days after the resurrection of his flesh, he cried out: Behold, I am with you until the end of the age. For fasting is in the tribulation of struggle, since he who is in the contest abstains from all things; but food is in the hope of peace, which will not be perfect until our body, of which we await the redemption, puts on immortality, which we do not yet glory in attaining, but are already fed by hope. The Apostle shows us doing both at the same time, saying: Rejoicing in hope, patient in tribulation, as if the former were in food, the latter in fasting. For while we follow the way of the Lord, we both fast from the vanity of the present age and are refreshed by the promise of the future, here not setting our hearts, there feeding them above.

[AD 398] Didymus the Blind on Acts 10:43
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. Therefore it will be universally admitted that all the prophets testify that the absolution from sin is given to those who believe in the Lord.

[AD 220] Tertullian on Acts 10:44
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? Finally, granting that upon the centurion Cornelius, even before baptism, the honourable gift of the Holy Spirit, together with the gift of prophecy besides, had hastened to descend, we see that his fasts had been heard, I think, moreover, that the apostle too, in the Second of Corinthians, among his labours, and perils, and hardships, after "hunger and thirst," enumerates "fasts" also "very many"

[AD 253] Origen of Alexandria on Acts 10:44
Do you want to know that it is not just Jesus alone in his speaking who transmits the Holy Spirit to his hearers, but that everyone who speaks God’s word in his name actually hands on the Spirit of God to those who listen? See then, how in the Acts of the Apostles, when Peter is speaking to Cornelius, Cornelius himself and those with him were filled with the Holy Spirit. Hence, if you speak God’s word and do so faithfully with a pure conscience, it can come about that while you are speaking the fire of the Holy Spirit will inflame the hearts of your hearers and immediately make them warm and eager to carry out all you are teaching in order to implement what they have learned.

[AD 407] John Chrysostom on Acts 10:44-48
"While Peter yet spoke these words, the Holy Ghost fell on all them which heard the word. And they of the circumcision which believed were astonished, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Ghost. For they heard them speak with tongues, and magnify God."

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 immediately 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 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 Cæsarea and in Jerusalem a questioning is made about it, how would it have been if these (tokens) had not gone step by step with the progress of the affair? Therefore it is that this is carried to a sort of excess. Peter seizes his advantage, and see the plea he makes of it. "Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we?" [Acts 10:47] Mark the issue to which he brings it; how he has been travailing to bring this forth. So (entirely) was he of this mind! Can any one, he asks, "forbid water?" It is the language, we may almost say, of one triumphantly pressing his advantage (ἐ πεμβαίνοντος) against such as would forbid, such as should say that this ought not to be. The whole thing, he says, is complete, the most essential part of the business, the baptism with which we were baptized. "And he commanded them to be baptized in the name of Jesus Christ." [Acts 10:48] After he has cleared himself, then, and not before, he commands them to be baptized: teaching them by the facts themselves. Such was the dislike the Jews had to it! Therefore it is that he first clears himself, although the very facts cry aloud, and then gives the command. "Then prayed they him"— well might they do so — "to tarry certain days:" and with a good courage thenceforth he does tarry.

"And the Apostles and brethren that were in Judea heard that the Gentiles had also received the word of God. And when Peter had come up to Jerusalem, they that were of the circumcision contended with him, saying, You went in to men uncircumcised, and ate with them." [Acts 11:1-3] After such great things, "they of the circumcision contended:" not the Apostles; God forbid! It means, they took no small offense. And see what they allege. They do not say, Why did you preach? But, Why did you eat with them? But Peter, not stopping to notice this frigid objection — for frigid indeed it is — takes his stand (ἵ σταται) on that great argument, If they had the Spirit Itself given them, how could one refuse to give them the baptism? But how came it that in the case of the Samaritans this did not happen, but, on the contrary, neither before their baptism nor after it was there any controversy, and there they did not take it amiss, nay, as soon as they heard of it, sent the Apostles for this very purpose? [Acts 8:14] True, but neither in the present case is this the thing they complain of; for they knew that it was of Divine Grace: what they say is, Why did you eat with them? Besides, the difference is not so great for Samaritans as it is for Gentiles. Moreover, it is so managed (as part of the Divine plan) that he is accused in this way: on purpose that they may learn: for Peter, without some cause given, would not have related the vision. But observe his freedom from all elation and vainglory. For it says, "But Peter rehearsed the matter from the beginning, and expounded it by order unto them, saying, I was in the city of Joppa, praying:" he does not say why, nor on what occasion: "and in a trance I saw a vision, a certain vessel descend, as it had been a great sheet, let down from heaven by four corners; and it came even to me (v. 4, 5): upon the which when I had fastened my eyes, I considered, and saw fourfooted beasts of the earth, and wild beasts, and creeping things, and fowls of the air. And I heard a voice saying unto me, Arise, Peter; slay and eat." (v. 6, 7.) As much as to say, This of itself was enough to have persuaded me — my having seen the linen sheet: but moreover a Voice was added. "But I said, Not so, Lord: for nothing common or unclean has at any time entered into my mouth." [Acts 11:8] Do you mark? "I did my part," says he: "I said, that I have never eaten anything common or unclean:" with reference to this that they said, "You went in, and ate with them." But this he does not say to Cornelius: for there was no need to mention it to him. "But the voice answered me again from heaven, What God has cleansed, that call not thou common. And this was done three times: and all were drawn up again into heaven." (v. 9, 10.) The essential points were those (that ensued at Cæsarea); but by these he prepares the way for them. Observe how he justifies himself (by reasons), and forbears to use his authority as teacher. For the more mildly he expresses himself, the more tractable he makes them. "At no time," says he, "has anything common or unclean entered into my mouth.— And, behold — this too was part of his defense — three men stood at the house in which I was, sent to me from Cæsarea. And the Spirit bade me go with them, nothing doubting." (v. 11, 12.) Do you mark that it is to the Spirit the enacting of laws belongs! "And these also accompanied me"— nothing can be more lowly, when he alleges the brethren for witnesses!— "these six men, and we entered into the man's house: and he showed us how he had seen an angel in his house, which stood and said to him, Send men to Joppa, and call for Simon, whose surname is Peter; who shall tell you words, whereby thou and all your house shall be saved." (v. 13, 14.) And he does not mention the words spoken by the Angel to Cornelius, Your prayers and your alms have come up for a memorial before God, that he may not disgust them; but what says he? "He shall tell you words, whereby thou and all your house shall be saved:" with good reason this is added. Also he says nothing of the man's fitness (ἐ πιεικές). "The Spirit," he might say, "having sent (me), God having commanded, on the one part having summoned (me) through the Angel, on the other urging (me) on, and solving my doubt about the things, what was I to do?" He says none of these things, however: but makes his strong point of what happened last, which even in itself was an incontrovertible argument. "And as I began to speak," etc. [Acts 11:15] Then why did not this happen alone? Of superabundance (ἐ κ περιουσίας) this is wrought by God, that it might be shown that the beginning too was not from the Apostle. But had he set out of his own motion, without any of these things having taken place, they would have been very much hurt: so that from the beginning he disposes their minds in his favor*: saying to them, "Who have received the Holy Ghost even as we." And not content with this, he reminds them also of the words of the Lord: "Then remembered I the word of the Lord, how that he said, John indeed baptized with water; but you shall be baptized with the Holy Ghost." [Acts 11:16] He means, that no new thing has happened, but just what the Lord foretold. "But there was no need to baptize?" (Comp. p. 158.) But the baptism was completed already. And he does not say, I ordered them to be baptized: but what says he? "Forasmuch then as God gave them the like gift as He did unto us, who believed on the Lord Jesus Christ; what was I, that I could withstand God?" [Acts 11:17] He shows that he had himself done nothing: for the very thing which we have obtained, he says, that same did those men receive. That he may more effectually stop their mouths, therefore he says, "The like gift." Do you perceive how he does not allow them to have less: when they believed, says he, the same gift did God give unto them, as He did to us who believed on the Lord, and Himself cleanses them. And he does not say, To you, but to us. Why do you feel aggrieved, when we call them partakers (with us?) "When they heard these things, they held their peace, and glorified God, saying, Then has God also to the Gentiles granted repentance unto life." [Acts 11:18] Do you mark that it all came of Peter's discourse, by his admirably skilful way of relating the facts? They glorified God that He had given repentance to themselves (καὶ αὐτοῖς) also: they were humbled by these words. Hence was the door of faith opened thenceforth to the Gentiles. But, if you please, let us look over again what has been said.

"While Peter yet spoke," etc. (Recapitulation.) He does not say that Peter was astonished, but, "They of the circumcision:" since he knew what was in preparation. And yet they ought to have marvelled at this, how they themselves had believed. When they heard that they had believed, they were not astonished, but when God gave them the Spirit. Then "answered Peter and said," etc. [Acts 10:47] And therefore it is that he says, "God has shown that I should not call common or unclean any human being." [Acts 10:28] He knew this from the first, and plans his discourse beforehand (with a view to it). Gentiles? What Gentiles henceforth? They were no longer Gentiles, the Truth having come. It is nothing wonderful, he says, if before the act of baptism they received the Spirit: in our own case this same happened. Peter shows that not as the rest either were they baptized, but in a much better way. This is the reason why the thing takes place in this manner, that they may have nothing to say, but even in this way may account them equal with themselves. "And they besought him," it says, "to tarry certain days." [Acts 10:48] "And the Apostles and brethren, etc. And they of the circumcision contended with him." ch. 11:1, 2 Do you remark how they were not kindly disposed towards him? Saying "You went in to men uncircumcised, and ate with them." [Acts 11:3] Do you note what zeal they had for the Law? Not Peter's authority abashed them, not the signs which had taken place, not the success achieved, what a thing it was, the Gentiles having "received the word:" but they contended about those petty things. For if none of those (signs) had taken place, was not the success (itself) enough? But not so does Peter frame his defense: for he was wise, or rather it was not his wisdom, but the Spirit that spoke the words. And by the matter of his defense, he shows that in no one point was he the author, but in every point God, and upon Him he casts the whole. "The trance," he says — it was He that caused me to fall into it, for "I was in Joppa," etc.: the vessel — it was He that showed it; I objected: again, He spoke, and even then I did not hear: the Spirit commanded me to go, and even then though I went, I did not run: I told that God had sent me, and after these things, even then I did not baptize, but again God did the whole. God baptized them, not 1:And he does not say, Was it not right then to add the water? But, implying that nothing was lacking, "What was I, that I should withstand God?" What a defense is here! For he does not say, Then knowing these things, hold your peace; but what? He stands their attack, and to their impeachment he pleads — "What was I, to be able to hinder God?" It was not possible for me to hinder — a forcible plea indeed, and such as might well put them to shame. Whence being at last afraid, "they held their peace and glorified God."

In like manner ought we also to glorify God for the good things which befall our neighbors, only not in the way that the rest of the newly-baptized are insulted, when they see others receiving baptism, and immediately departing this life. It, is right to glorify God, even though all be saved: and as for you, if you be willing, you have received a greater gift (than they): I do not mean in respect of the baptism, for the gift there is the same for him as for you, but in regard that you have received a set time for winning distinction. The other put on the robe, and was not suffered to exhibit himself therewith in the procession, whereas to you, God has given full opportunity to use your arms for the right purpose, thereby to make proof of them. The other goes his way, having only the reward of his faith: you stand in the course, both able to obtain an abundant recompense for your works, and to show yourself as much more glorious than he, as the sun is than the smallest star, as the general, nay rather as the Emperor himself, than the lowest soldier. Then blame yourself, or rather not blame, but correct: for it is not enough to blame yourself; it is in your power to contend afresh. Have you been thrown? Have you taken grievous hurt? Stand up, recover yourself: you are still in the course, the meeting (θέατρον) is not yet broken up. Do you not see how many that have been thrown in the wrestling have afterwards resumed the combat? Only do not willingly come by your fall. Do you count him a happy man for departing this life? Much rather count yourself happy. Was he released of his sins? But you, if you will, shall not only wash away your sins, but shall also have achievements (of good works), which in his case is not possible. It is in our power to recover ourselves. Great are the medicinal virtues (φάρμακα) of repentance: let none despair of himself. That man truly deserves to be despaired of, who despairs of himself; that man has no more salvation, nor any hopes. It is not the having fallen into a depth of evils, it is the lying there when fallen, that is dreadful, it is not the having come into such a condition, it is the making light of it that is impious. The very thing that ought to make you earnest, say, is it this that makes you reckless? Having received so many wounds, have you fallen back? Of the soul, there can be no incurable wound; for the body, there are many such, but none for the soul: and yet for those we cease not in our endeavors to cure them, while for these we are supine. Do you see not the thief (on the cross), in how short a time he achieved (his salvation)? Do you see not the Martyrs, in how short a time they accomplished the whole work? "But martyrdom is not to be had nowadays." True, but there are contests to be had, as I have often told you, if we had the mind. "For they that wish," says the Apostle, "to live godly in Christ Jesus, shall suffer persecution." [2 Timothy 3:12] They that live godly are always undergoing persecution, if not from men, at any rate from evil spirits, which is a more grievous persecution. Yes, and it is in consequence, first and foremost, of ease and comfort, that those who are not vigilant undergo this. Or do you think it is a trifling persecution to be living at ease? This is more grievous than all, this is worse than persecution. For, like a running flux, ease makes the soul languid (χαυνοἵ): and as summer and winter, so persecution and ease. But to show you that this is the worse persecution, listen: it induces sleep in the soul, an excessive yawning and drowsiness, it stirs up the passions on every side, it arms pride, it arms pleasure, it arms anger, envy, vainglory, jealousy. But in time of persecution none of these is able to make a disturbance; but fear, entering in, and plying the lash vigorously, as one does to a barking dog, will not let any of these passions so much as attempt to give tongue. Who shall be able in time of persecution to indulge in vainglory? Who to live in pleasure? Not one: but there is much trembling and fear, making a great calm, composing the harbor into stillness, filling the soul with awe. I have heard from our fathers (for in our own time God grant it may not happen, since we are bidden not to ask for temptation), that in the persecution of old time one might see men that were indeed Christian. None of them cared for money, none for wife, none for children, nor home, nor country: the one great concern with all was to save their lives (or, souls). There were they hiding, some in tombs and sepulchres, some in deserts: yes tender and dainty women too, fighting all the while with constant hunger.

Then think whether any longing for sumptuous and dainty living at all came into the mind of a woman, while in hiding beside a coffin (παρὰ λάρνακι), and waiting for her maid-servant to bring her meal, and trembling lest she should be taken, and lying in her terror as in a furnace: was she even aware that there ever was such a thing as dainty living, that such things as dress and ornaments exist at all (ὅ τι κόσμος ὅλως ἐστίν)? Do you see that now is the persecution, with our passions, like wild beasts, setting upon us on every side? Now is the trying persecution, both in this regard, and especially if it is not even thought to be persecution at all. For this (persecution) has also this evil in it, that being war, it is thought to be peace, so that we do not even arm ourselves against it, so that we do not even rise: no one fears, no one trembles. But if you do not believe me, ask the heathen, the persecutors, at what time was the conduct of the Christians more strict, at what time were they all more proved? Few indeed had they then become in number, but rich in virtue. For say, what profit is it, that there should be hay in plenty, when there might be precious stones? The amount consists not in the sum of numbers, but in the proved worth. Elias was one: yet the whole world was not worth so much as he. And yet the world consists of myriads: but they are no myriads, when they do not even come up to that one. "Better is one that does the will of God, than ten thousand who are transgressors:" for the ten thousands have not yet reached to the one. "Desire not a multitude of unprofitable children." [Sirach 16:1] Such bring more blasphemy against God, than if they were not Christians. What need have I of a multitude? It is (only) more food for the fire. This one might see even in the body, that better is moderate food with health, than a (fatted) calf with damage. This is more food than the other: this is food, but that is disease. This too one may see in war: that better are ten expert and brave men, than ten thousand of no experience. These latter, besides that they do no work, hinder also those that do work. The same too one may see to be the case in a ship, viz. that better are two experienced mariners, than ever so great a number of unskilful ones: for these will sink the ship. These things I say, not as looking with an evil eye upon your numbers, but wishing that all of you should be approved men, and not trust in your numbers. Many more in number are they who go down into hell: but greater than it is the Kingdom, however few it contain. As the sand of the sea was the multitude of the people (Israel) yet one man saved them. Moses was but one, and yet he availed more than they all: Joshua was one and he was enabled to do more than the six hundred thousand. Let us not make this our study merely, that (the people) may be many, but rather, that they may be excellent; when this shall have been effected, then will that other follow also. No one wishes at the outset to make a spacious house, but he first makes it strong and sure, then spacious: no one lays the foundations so that he may be laughed at. Let us first aim at this, and then at the other. Where this is, that also will be easy: but where this is not, the other, though it be, is to no profit. For if there be those who are able to shine in the Church, there will soon be also numbers: but where these are not, the numbers will never be good for anything. How many, suppose you, may there be in our city who are likely to be saved (τοὺς σωζομένους)? It is disagreeable, what I am going to say, but I will say it nevertheless. Among all these myriads, there are not to be found one hundred likely to be saved: nay, even as to these, I question it. For think, what wickedness there is in the young, what supineness in the aged! None makes it his duty to look after his own boy, none is moved by anything to be seen in his elder, to be emulous of imitating such an one. The patterns are defaced, and therefore it is that neither do the young become admirable in conduct. Tell not me, "We are a goodly multitude:" this is the speech of men who talk without thought or feeling (ψυχρὥν.) In the concerns of men indeed, this might be said with some show of reason: but where God is concerned, (to say this with regard to Him) as having need of us, can never be allowed. Nay, let me tell you, even in the former case, this is a senseless speech (ψυχρόν). Listen. A person that has a great number of domestics, if they be a corrupt set what a wretched time will he have of it! For him who has none, the hardship, it seems, amounts to this, that he is not waited on: but where a person has bad servants, the evil is, that he is ruining himself withal, and the damage is greater (the more there are of them.) For it is far worse than having to be one's own servant, to have to fight with others, and take up a (continual) warfare. These things I say, that none may admire the Church because of its numbers, but that we may study to make the multitude proof-worthy; that each may be earnest for his own share of the duty — not for his friends only, nor his kindred as I am always saying, nor for his neighbors, but that he may attract the strangers also. For example, Prayer is going on; there they lie (on bended knees), all the young, stupidly unconcerned (ψυχροὶ), (yes,) and old too: filthy nuisances rather than young men; giggling, laughing outright, talking — for I have heard even this going on — and jeering one another as they lie along on their knees: and there stand you, young man or elder: rebuke them, if you see them (behaving thus): if any will not refrain, chide him more severely: call the deacon, threaten, do what is in your power to do: and if he dare do anything to you, assuredly you shall have all to help you. For who is so irrational, as, when he sees you chiding for such conduct, and them chidden not to take your part? Depart, having received your reward from the Prayer. — In a master's house, we count those his best-disposed servants, who cannot bear to see any part of his furniture in disorder. Answer me; if at home you should see the silver plate lie tossed out of doors, though it is not your business, you will pick it up and bring it into the house: if you see a garment flung out of its place, though you have not the care of it, though you be at enmity with him whose business it is, yet, out of good-will to the master, will you not put it right? So in the present case. These are part of the furniture: if you see them lying about in disorder, put them to rights: apply to me, I do not refuse the trouble: inform me, make the offender known to me: it is not possible for me to see all: excuse me (in this). See, what wickedness overspreads the whole world! Said I without reason that we are (no better than) so much hay (disorderly as) a troubled sea? I am not talking of those (young people), that they behave thus; (what I complain of, is) that such a sleepy indifference possesses those who come in here, that they do not even correct this misbehavior.

Again I see others stand talking while Prayer is going on; while the more consistent of them (do this) not only during the Prayer, but even when the Priest is giving the Benediction. O, horror! When shall there be salvation? When shall it be possible for us to propitiate God? — Soldiers go to their diversion, and you shall see them, all keeping time in the dance, and nothing done negligently, but, just as in embroidery and painting, from the well-ordered arrangement in each individual part of the composition, there results at once an exceeding harmony and good keeping, so it is here: we have one shield, one head, all of us (in common): and if but some casual point be deranged by negligence, the whole is deranged and is spoilt, and the good order of the many is defeated by the disorder of the one part. And, fearful indeed to think of, here you come, not to a diversion, not to act in a dance, and yet you stand disorderly. Know you not that you are standing in company with angels? With them you chant, with them sing hymns, and do you stand laughing? Is it not wonderful that a thunderbolt is not launched not only at those (who behave thus), but at us? For such behavior might well be visited with the thunderbolt. The Emperor is present, is reviewing the army: and do you, even with His eyes upon you, stand laughing, and endure to see another laughing? How long are we to go on chiding, how long complaining? Ought not such to be treated as very pests and nuisances; as abandoned, worthless reprobates, fraught with innumerable mischiefs, to be driven away from the Church? When will these forebear laughing, who laugh in the hour of the dread Mystery (ἑ ν ὣρᾳ φρίκης)? When refrain from their trifling, who talk at the instant of the Benediction? Have they no sense of shame before those who are present? Have they no fear of God? Are our own idle thoughts not enough for us, is it not enough that in our prayers we rove hither and there, but laughter also must needs intrude, and bursts of merriment? Is it a theatrical amusement, what is done here? Aye, but, methinks, it is the theatres that do this: to the theatres we owe it that the most of you so refuse to be curbed by us, and to be reformed. What we build up here, is thrown down there: and not only so, but the hearers themselves cannot help being filled with other filthinesses besides: so that the case is just the same as if one should want to clean out a place with a fountain above it discharging mire; for however much you may clean out, more runs in. So it is here. For when we clean people out, as they come here from the theatres with their filthiness, there they go again, and take in a larger stock of filthiness, as if they lived for the purpose of only giving us trouble, and then come back to us, laden with ordure, in their manners, in their movements, in their words, in their laughter, in their idleness. Then once more we begin shovelling it out afresh, as if we had to do this only on purpose that, having sent them away clean, we may again see them clogging themselves with filth. Therefore I solemnly protest to you, the sound members, that this will be to you judgment and condemnation, and I give you over to God from this time forth, if any having seen a person behaving disorderly, if any having seen any person talking, especially in that part (of the Service), shall not inform against him, not bring him round (to a better behavior). To do this is better than prayer. Leave your prayer and rebuke him, that you may both do him good, and yourself get profit, and so we may be enabled all to be saved and to attain unto the Kingdom of Heaven, through the grace and loving-kindness of our Lord Jesus Christ, with Whom to the Father and the Holy Ghost together be glory, dominion, honor, now and ever, and world without end. Amen.

[AD 407] John Chrysostom on Acts 10:44
Observe God’s providential management. He does not suffer the speech to be finished or 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 the Spirit immediately comes 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 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.

[AD 735] Bede on Acts 10:44
While Peter was still speaking these words, the Holy Spirit fell upon all who heard the word. Then they asked him to stay with them for some days. Lest it be doubted that baptism should be given to the Gentiles, it was confirmed by the testimony of the Holy Spirit, which customarily sanctifies the waters of the font, in a new order of precedence, which it never happened with the Jews, as occurred once for the testimony of the Gentiles' faith.

[AD 407] John Chrysostom on Acts 10:45
Gentiles? What Gentiles now? They were no longer Gentiles, the Truth having come. It is nothing wonderful, he says, if before the act of baptism they received the Spirit: in our own case this same happened. Peter shows that not as the rest were they baptized, but in a much better way. This is the reason why the event takes place in this manner, that they [his opponents] may have nothing to say but even in this way may account them [the Gentiles] equal with themselves [the Jews].

[AD 735] Bede on Acts 10:45
And the believers from among the circumcised who had come with Peter were amazed, because the gift of the Holy Spirit was poured out even on the Gentiles. For they were hearing them speaking in tongues, etc. This is similar to that statement by the same apostle Peter, when he was giving an account to the Jews why he had committed the sacraments of baptism to the circumcised. So then, he said, if God gave them the same gift as He gave to us, etc. There are many other testimonies of the Scriptures that consistently attest that the Holy Spirit is the gift of God, insofar as it is given to those who love God through Him. Therefore, it is the gift of God insofar as it is given to those to whom it is given; but it is God Himself, even if it is given to no one, because God was coeternal with the Father and the Son before it was given to anyone; nor because they give, is it given, hence it is not lesser than them. For thus it is given, as a gift of God, so that He gives Himself as God. For the Spirit blows where He wills (John III).

[AD 538] Severus of Antioch on Acts 10:46
At the beginning of the preaching, when the apostles announced the gospel, those who received holy baptism both spoke with tongues and prophesied in order to prove that they had received the Holy Spirit. When unbelief was at its climax, then, as was necessary, the miracles flourished. Yet, with the faith spread far and wide, there is no need of signs, for what comes from God is not for show but for the salvation, healing and benefit of those who receive.

[AD 202] Irenaeus on Acts 10:47
And therefore did he exclaim, "Can any man forbid water, that these should not be baptized, who have received the Holy Spirit as well as we? "

[AD 202] Irenaeus on Acts 10:47
Through these words he shows that he would have never gone to them if he had not been ordered to do so. Likewise, he would have never baptized them so unscrupulously if he had not heard them prophesy when the Holy Spirit rested on them. And that is why he said, “Can anyone forbid water that these, who have received the Holy Spirit as well as we, should not be baptized?” He wanted to show and teach those who were with him that if the Holy Spirit had not come to rest upon them, there would have been someone who would have kept them from baptism.

[AD 258] Cyprian on Acts 10:47
We have thought it necessary for the arranging of certain matters, dearest brother, and for their investigation by the examination of a common council, to gather together and to hold a council, at which many priests were assembled at once; at which, moreover, many things were brought forward and transacted. But the subject in regard to which we had chiefly to write to you, and to confer with your gravity and wisdom, is one that more especially pertains both to the priestly authority and to the unity, as well as the dignity, of the Catholic Church, arising as these do from the ordination of the divine appointment; to wit, that those who have been dipped abroad outside the Church, and have been stained among heretics and schismatics with the taint of profane water, when they come to us and to the Church which is one, ought to be baptized, for the reason that it is a small matter to "lay hands on them that they may receive the Holy Ghost," unless they receive also the baptism of the Church. For then finally can they be fully sanctified, and be the sons of God, if they be born of each sacrament; since it is written, "Except a man be born again of water, and of the Spirit, he cannot enter into the kingdom of God." For we find also, in the Acts of the Apostles, that this is maintained by the apostles, and kept in the truth of the saving faith, so that when, in the house of Cornelius the centurion, the Holy Ghost had descended upon the Gentiles who were there, fervent in the warmth of their faith, and believing in the Lord with their whole heart; and when, filled with the Spirit, they blessed God in divers tongues, still none the less the blessed Apostle Peter, mindful of the divine precept and the Gospel, commanded that those same men should be baptized who had already been filled with the Holy Spirit, that nothing might seem to be neglected to the observance by the apostolic instruction in all things of the law of the divine precept and Gospel. But that that is not baptism which the heretics use; and that none of those who oppose Christ can profit by the grace of Christ; has lately been set forth with care in the letter which was written on that subject to Quintus, our colleague, established in Mauritania; as also in a letter which our colleagues previously wrote to our fellow-bishops presiding in Numidia, of both which letters I have subjoined copies.

[AD 386] Cyril of Jerusalem on Acts 10:47
For since a person is of twofold nature, soul and body, the purification also is twofold, the one incorporeal for the incorporeal part, and the other bodily for the body. The water cleanses the body, and the Spirit seals the soul, that we may draw near to God, “having our heart sprinkled” by the Spirit “and our body washed with pure water.” … Neither does he who is baptized with water, but not found worthy of the Spirit, receive the grace in perfection; nor if a person is virtuous in his deeds, but receives 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 on 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.

[AD 407] John Chrysostom on Acts 10:47
Peter seizes his advantage, and notice the argument he makes of it: “Can anyone forbid water for baptizing these people who have received the Holy Spirit just as we have?” Mark the conclusion to which he brings it; how he has been travailing to bring this forth. So entirely was he of this mind! “Can anyone,” he asks, “forbid water?” It is the language, we may almost say, of one triumphantly pressing his advantage against such as would forbid, such as should say that this ought not to be. The whole thing, he says, is complete, the most essential part of the business, the baptism with which we were baptized. “And he commanded them to be baptized in the name of Jesus Christ.” After he has cleared himself, then, and not before, he commands them to be baptized: teaching them by the facts themselves.

[AD 407] John Chrysostom on Acts 10:47
That the need of water is absolute and indispensable, you may learn in this way. On one occasion, when the Spirit had been poured out before the water was applied, the apostle did not stay at this point, but, as though the water were necessary and not superfluous, observe what he says: “Can any one forbid water for baptizing these people who have received the Holy Spirit just as we have?”

[AD 735] Bede on Acts 10:48
And he ordered them to be baptized in the name of Jesus Christ. And the circumcised believers who had come with Peter were amazed because the gift of the Holy Spirit had been poured out even on the Gentiles. Since the rule of the Church is that believers are to be baptized in the name of the Holy Trinity, it is asked how Luke, throughout the entire text of this book, testifies that baptism is given only in the name of Jesus Christ. Blessed Ambrose resolved this by saying that the mystery is fulfilled through the unity of the name. For whether you say Christ, you have designated both God the Father, who anointed the Son, and the very Son who was anointed, and the Spirit by whom he was anointed; for it is written: Jesus of Nazareth, how God anointed him with the Holy Spirit; whether you say Father, and his Son, and Spirit, you indicate equally in the mouth if you even comprehend it in your heart; or if you say Spirit, you name both God the Father, from whom the Spirit proceeds, and the Son, because the Spirit is also of the Son. Hence, that authority may also be joined to reason, Scripture indicates that we can rightly be baptized in the Spirit as well, with the Lord saying: But you shall be baptized with the Holy Spirit (Acts 1:5). And the Apostle says: For in one Spirit we were all baptized into one body (1 Cor. 12:13). Elsewhere: It is particularly fitting for us to be baptized in the name of the Lord Jesus Christ, since as the Apostle says: For as many of you as were baptized into Christ Jesus were baptized into his death, etc. (Rom. 6:3).