Homilies on Acts

“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.” 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? 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.” 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 defence— 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 unto 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. 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.” 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?” 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.” 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.