Acts 10:41

7. From the words of Peter, therefore, which he addressed in Cæsarea to Cornelius the centurion, and those Gentiles with him, to whom the word of God was first preached, we can understand what the apostles used to preach, the nature of their preaching, and their idea with regard to God. For this Cornelius was, it is said, “a devout man, and one who feared God with all his house, giving much alms to the people, and praying to God always. 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. …

In the Acts of the Apostles, a voice was heard by Peter, saying unto him, “Rise, Peter, slay and eat,” when all manner of four-footed beasts, and creeping things, and birds of the air, were presented before him; by which saying it is proved that no man is by nature [ceremonially] unclean, but that all men are equally welcome to the gospel of Christ. To which Peter answered, “Not so, Lord; for I have never eaten anything that is common or unclean.” And the voice spake unto him again the second time, “What God hath cleansed, that call not thou common.” Therefore he went to Cæsarea, and having entered the house of Cornelius, “he opened his mouth and said, Of a truth I perceive that God is no respecter of persons, but in every nation he that feareth Him and worketh righteousness is accepted with Him.” Thereafter “the Holy Ghost fell on all them which heard the word; and they of the circumcis …

9. You have sent to me scholars, to whom you wish me to impart what I have not yet learned myself. Teach me, therefore, what I am to teach them; for many urge me vehemently to be a teacher on this subject, and to them I confess that of this, as well as of many other things, I am ignorant, and perhaps, though they maintain a respectful demeanour in my presence, they say among themselves: “Art thou a master in Israel, and knowest not these things?” a rebuke which the Lord gave to one who belonged to the class of men who delighted in being called Rabbi; which was also the reason of his coming by night to the true Teacher, because perchance he, who had been accustomed to teach, blushed to take the learner’s place. But, for my own part, it gives me much more pleasure to hear instruction from another, than to be myself listened to as a teacher. …

What then, (it may be asked), is it a question only of history, with which the Holy Spirit has nothing to do? Not so. For, if “those delivered it unto us, who from the beginning were eyewitnesses and ministers of the word;” then, what he says, is theirs. And why did he not say, ‘As they who were counted worthy of the Holy Spirit delivered them unto us;’ but “Those who were eyewitnesses?” Because, in matter of belief, the very thing that gives one a right to be believed, is the having learned from eyewitnesses: whereas the other appears to foolish persons mere parade and pretension. And therefore John also speaks thus: “I saw, and bare record that this is the Son of God.” ( John. i. 34 .) And Christ expresses Himself in the same way to Nicodemus, while he was dull of apprehension, “We speak that we do know, and testify that we have seen; and no one receiveth our witness.” ( Ib. iii. …

But why did He appear not to all, but to the Apostles only? Because to the many it would have seemed a mere apparition, inasmuch as they understood not the secret of the mystery. For if the disciples themselves were at first incredulous and were troubled, and needed the evidence of actual touch with the hand, and of His eating with them, how would it have fared in all likelihood with the multitude? For this reason therefore by the miracles [wrought by the Apostles] He renders the evidence of His Resurrection unequivocal, so that not only the men of those times, this is what would come of the ocular proof, but also all men thereafter, should be certain of the fact, that He was risen. Upon this ground also we argue with unbelievers. …

“ 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. …

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 ( ch. viii. 31 ), although not knowing who he was, upon no other introduction ( ἐπαγγελίας ) than that given by the Prophet. But here Cornelius fell at his feet. ( c ) “Stand up, I myself also am a man.” ( v. 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 ) ( v. …

“But,” says one, “how then did not the Jews believe? for it was not John only that saw the Spirit in the likeness of a dove.” It was, because, even if they did see, such things require not only the eyes of the body, but more than these, the vision of the understanding, to prevent men from supposing the whole to be a vain illusion. For if when they saw Him working wonders, touching with His own hands the sick and the dead, and so bringing them back to life and health, they were so drunk with malice as to declare the contrary of what they saw; how could they shake off their unbelief by the descent of the Spirit only? And some say, that they did not all see it, but only John and those of them who were better disposed. …

“He shall be worthy of belief, for He is the Spirit of Truth.” On this account He called It not “Holy Spirit,” but “Spirit of Truth.” But the, “proceedeth from the Father,” showeth that He knoweth all things exactly, as Christ also saith of Himself, that “I know whence come and whither I go” ( c. viii. 14 ), speaking in that place also concerning truth. “Whom will send.” Behold, it is no longer the Father alone, but the Son also who sendeth. “And ye too,” He saith, “have a right to be believed, who have been with Me, who have not heard from others.” Indeed, the Apostles confidently rely on this circumstance, saying, “We who did eat and drink with Him.” ( Acts x. 41 .) And to show that this was not merely said to please, the Spirit beareth witness to the words spoken. ( Acts x. 44 .)

It is worth enquiring, how an incorruptible body showed the prints of the nails, and was tangible by a mortal hand. But be not thou disturbed; what took place was a matter of condescension. For that which was so subtle and light as to enter in when the doors were shut, was free from all density ; but this marvel was shown, that the Resurrection might be believed, and that men might know that it was the Crucified One Himself, and that another rose not in His stead. On this account He arose bearing the signs of the Cross, and on this account He eateth. At least the Apostles everywhere made this a sign of the Resurrection, saying, “We, who did eat and drink with Him.” ( Acts x. …

Orth. His body now become immortal required no food. Of them that rise the Lord says: “they neither marry nor are given in marriage but are as Angels.” The apostles however bear witness that He partook of the food, for the blessed Luke in the preface to the Acts says “being assembled together with the apostles the Lord commanded them that they should not depart from Jerusalem” and the very divine Peter says more distinctly: “Who did eat and drink with Him after He rose from the dead.” For since eating is proper to them that live this present life, of necessity the Lord by means of eating and drinking proved the resurrection of the flesh to them that did not acknowledge it to be real. This same course He pursued in the case of Lazarus and of Jairus’ daughter. …