“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.” 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.” 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 unto 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.”
(<!--<span class="stiki"></span>-->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.” “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.” (<!--<span class="stiki"></span>-->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.” (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.” (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: 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” — “even Jesus of Nazareth, how God anointed Him with the Holy Ghost and with power.” 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”: 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.” (<!--<span class="stiki"></span>-->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.” 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.” This is a proof of that which was about to be: this is the reason why he here cites the Prophets.
Source: Homilies on Acts (New Advent)