“While Peter yet spoke,” etc. (Recapitulation.) He does not say that Peter was astonished, but, “They of the circumcision:” since he knew what was in preparation. And yet they ought to have marvelled at this, how they themselves had believed. When they heard that they had believed, they were not astonished, but when God gave them the Spirit. Then “answered Peter and said,” etc. And therefore it is that he says, “God has shown that I should not call common or unclean any human being.” He knew this from the first, and plans his discourse beforehand (with a view to it). Gentiles? What Gentiles henceforth? They were no longer Gentiles, the Truth having come. It is nothing wonderful, he says, if before the act of baptism they received the Spirit: in our own case this same happened. Peter shows that not as the rest either were they baptized, but in a much better way. This is the reason why the thing takes place in this manner, that they may have nothing to say, but even in this way may account them equal with themselves. “And they besought him,” it says, “to tarry certain days.” “And the Apostles and brethren, etc. And they of the circumcision contended with him.” Do you remark how they were not kindly disposed towards him? Saying “You went in to men uncircumcised, and ate with them.” Do you note what zeal they had for the Law? Not Peter's authority abashed them, not the signs which had taken place, not the success achieved, what a thing it was, the Gentiles having “received the word:” but they contended about those petty things. For if none of those (signs) had taken place, was not the success (itself) enough? But not so does Peter frame his defence: for he was wise, or rather it was not his wisdom, but the Spirit that spoke the words. And by the matter of his defence, he shows that in no one point was he the author, but in every point God, and upon Him he casts the whole. “The trance,” he says— it was He that caused me to fall into it, for “I was in Joppa,” etc.: the vessel— it was He that showed it; I objected: again, He spoke, and even then I did not hear: the Spirit commanded me to go, and even then though I went, I did not run: I told that God had sent me, and after these things, even then I did not baptize, but again God did the whole. God baptized them, not I. And he does not say, Was it not right then to add the water? But, implying that nothing was lacking, “What was I, that I should withstand God?” What a defence is here! For he does not say, Then knowing these things, hold your peace; but what? He stands their attack, and to their impeachment he pleads— “What was I, to be able to hinder God?” It was not possible for me to hinder— a forcible plea indeed, and such as might well put them to shame. Whence being at last afraid, “they held their peace and glorified God.”
In like manner ought we also to glorify God for the good things which befall our neighbors, only not in the way that the rest of the newly-baptized are insulted, when they see others receiving baptism, and immediately departing this life. It, is right to glorify God, even though all be saved: and as for you, if you be willing, you have received a greater gift (than they): I do not mean in respect of the baptism, for the gift there is the same for him as for you, but in regard that you have received a set time for winning distinction. The other put on the robe, and was not suffered to exhibit himself therewith in the procession, whereas to you, God has given full opportunity to use your arms for the right purpose, thereby to make proof of them. The other goes his way, having only the reward of his faith: you stand in the course, both able to obtain an abundant recompense for your works, and to show yourself as much more glorious than he, as the sun is than the smallest star, as the general, nay rather as the Emperor himself, than the lowest soldier. Then blame yourself, or rather not blame, but correct: for it is not enough to blame yourself; it is in your power to contend afresh. Have you been thrown? Have you taken grievous hurt? Stand up, recover yourself: you are still in the course, the meeting (θέατρον) is not yet broken up. Do you not see how many that have been thrown in the wrestling have afterwards resumed the combat? Only do not willingly come by your fall. Do you count him a happy man for departing this life? Much rather count yourself happy. Was he released of his sins? But you, if you will, shall not only wash away your sins, but shall also have achievements (of good works), which in his case is not possible. It is in our power to recover ourselves. Great are the medicinal virtues (φάρμακα) of repentance: let none despair of himself. That man truly deserves to be despaired of, who despairs of himself; that man has no more salvation, nor any hopes. It is not the having fallen into a depth of evils, it is the lying there when fallen, that is dreadful, it is not the having come into such a condition, it is the making light of it that is impious. The very thing that ought to make you earnest, say, is it this that makes you reckless? Having received so many wounds, have you fallen back? Of the soul, there can be no incurable wound; for the body, there are many such, but none for the soul: and yet for those we cease not in our endeavors to cure them, while for these we are supine. Do you see not the thief (on the cross), in how short a time he achieved (his salvation)? Do you see not the Martyrs, in how short a time they accomplished the whole work? “But martyrdom is not to be had nowadays.” True, but there are contests to be had, as I have often told you, if we had the mind. “For they that wish,” says the Apostle, “to live godly in Christ Jesus, shall suffer persecution.” They that live godly are always undergoing persecution, if not from men, at any rate from evil spirits, which is a more grievous persecution. Yes, and it is in consequence, first and foremost, of ease and comfort, that those who are not vigilant undergo this. Or do you think it is a trifling persecution to be living at ease? This is more grievous than all, this is worse than persecution. For, like a running flux, ease makes the soul languid (χαυνοἵ): and as summer and winter, so persecution and ease. But to show you that this is the worse persecution, listen: it induces sleep in the soul, an excessive yawning and drowsiness, it stirs up the passions on every side, it arms pride, it arms pleasure, it arms anger, envy, vainglory, jealousy. But in time of persecution none of these is able to make a disturbance; but fear, entering in, and plying the lash vigorously, as one does to a barking dog, will not let any of these passions so much as attempt to give tongue. Who shall be able in time of persecution to indulge in vainglory? Who to live in pleasure? Not one: but there is much trembling and fear, making a great calm, composing the harbor into stillness, filling the soul with awe. I have heard from our fathers (for in our own time God grant it may not happen, since we are bidden not to ask for temptation), that in the persecution of old time one might see men that were indeed Christian. None of them cared for money, none for wife, none for children, nor home, nor country: the one great concern with all was to save their lives (or, souls). There were they hiding, some in tombs and sepulchres, some in deserts: yes tender and dainty women too, fighting all the while with constant hunger.
Source: Homilies on Acts (New Advent)