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.” A “band,” σπεἵρα, is what we now call a “numerous.” “A devout man,” he says, “and one that feared God with all his house”: 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.” 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.” 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.” 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.” 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” — 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 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.” 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:” 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.” 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 unto 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.
Source: Homilies on Acts (New Advent)