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, 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.” Observe how free from adulation his speech is on all occasions, and how full of humility. “And conversing with him, he came in.” (a) 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. 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”: 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.” 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.” “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, 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.” 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.” 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.” 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.”
(<!--<span class="stiki"></span>-->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.” “To him give all the Prophets witness,” etc. 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.
Source: Homilies on Acts (New Advent)