---
title: "Homilies on the Acts of the Apostles and the Epistle to the Romans"
author: "John Chrysostom"
translator: "J. Walker, J. Sheppard, H. Browne, revised by George B. Stevens"
languages: [en]
shelf: "Church Fathers"
section: 16 of 62
url: https://scriptura.si/works/john-chrysostom-homilies-on-the-acts-of-the-apostles-and-the-epistle-to-the-romans/16/
cite: "John Chrysostom, tr. J. Walker, J. Sheppard, H. Browne, revised by George B. Stevens, Homilies on the Acts of the Apostles and the Epistle to the Romans, section 16. Scriptura (scriptura.si), https://scriptura.si/works/john-chrysostom-homilies-on-the-acts-of-the-apostles-and-the-epistle-to-the-romans/16/"
---

# Homilies on the Acts of the Apostles and the Epistle to the Romans

*John Chrysostom, tr. J. Walker, J. Sheppard, H. Browne, revised by George B. Stevens*

Chrysostom on Acts and on Romans.

## 16. Homily XXIII on Acts x. 23, 24

Source: https://scriptura.si/works/john-chrysostom-homilies-on-the-acts-of-the-apostles-and-the-epistle-to-the-romans/16/ · cite a paragraph as https://scriptura.si/works/john-chrysostom-homilies-on-the-acts-of-the-apostles-and-the-epistle-to-the-romans/16/#p-N

### Homily XXIII

[¶1] Acts X. 23, 24

[¶2] “Then called he them in, and lodged them. And on the morrow Peter went away with them, and certain brethren from Joppa accompanied him. And the morrow after they entered into Cæsarea. And Cornelius waited for them, and had called together his kinsmen and near friends.”

[¶3] “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.” (v. 25.) 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.” (v. 26.) 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 were come together. And he said unto them, Ye 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 hath showed me that I should not call any man common or unclean.” (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? “Ye 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.” (v. 29.) “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 ye 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 thee? 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, thy prayer is heard, and thine alms are come up for a memorial before God. And at the ninth hour,” he says, “I was praying.” (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, thy prayer is heard, and thine 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 cometh, shall speak unto thee. Immediately therefore I sent to thee; and thou hast well done that thou art come. Now therefore are we all here present before God, to hear all things that are commanded thee of God.” (v. 31–33.) (b) See what faith, what piety! He knew that it was no word of man that Peter spake, when he said, “God hath shown me.” Then says the man, “We are present to hear all things that are commanded thee 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 feareth Him, and worketh righteousness, is acceptable to him.” (v. 34, 35.) That is, be he uncircumcised or circumcised. (c) This also Paul declaring, saith, “For there is no respect of persons with God.” (Rom. ii. 11.) (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 feareth God and worketh 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 (v. 36): 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,” saith 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” (v. 37)—“even Jesus of Nazareth, how God anointed Him with the Holy Ghost and with power.” (v. 38.) He does not mean, Ye 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” (v. 39): both “we,” saith he, and ye. 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 did eat and drink with Him after He rose from the dead.” (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.” (v. 42.) This is great. Then he adduces the testimony from the Prophets: “To Him give all the prophets witness, that through His name, whosoever believeth in Him shall receive remission of sins.” (v. 43.) This is a proof of that which was about to be: this is the reason why he here cites the Prophets.

[¶4] 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 (ch. viii. 31), although not knowing who he was, upon no other introduction (ἐπαγγελίας) than that given by the Prophet. But here Cornelius fell at his feet. (c) “Stand up, I myself also am a man.” (v. 26.) Observe how free from adulation his speech is on all occasions, and how full of humility. “And conversing with him, he came in.” (a) (v. 27.) 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: “Ye know that it is unlawful for a man that is a Jew,” etc. (v. 28.) 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, “Ye 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 hath shown,” etc. There is nothing of vainglory here. “All ye,” 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 thee of the Lord” (v. 33): 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.” (v. 34.) 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 saith, “that feareth Him, and worketh righteousness, would be acceptable to Him.” As when Paul saith, “For when the Gentiles which have not the Law, do by nature the things of the Law.” (Rom. ii. 14.) “That feareth God and worketh 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 (ἐπιεικεἵς), 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 worketh 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 (v. 36), 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 ye know,” saith 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.” (v. 37.) 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.” (v. 38.) 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 spake thus: “We know that Thou art a teacher come from God: for none can do these miracles except God be with him.” (John iii. 2.) Then, when he has shown that He was sent from God, he next speaks of this, that He was slain: that thou mayest not imagine aught absurd. Seest thou 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 did eat and drink with Him after that He was risen from the dead.” (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,” saith 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.” (v. 42.) “To him give all the Prophets witness,” etc. (v. 43.) 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.

[¶5] All ye that have received this forgiveness, all ye to whom it has been vouchsafed to attain unto faith, learn, I beseech you, the greatness of the Gift, and study not to be insolent to your Benefactor. For we obtained forgiveness, not that we should become worse, but to make us far better and more excellent. Let none say that God is the cause of our evil doings, in that He did not punish, nor take vengeance. If (as it is said) a ruler having taken a murderer, lets him go, say, is he (not) judged to be the cause of the murders afterwards committed? See then, how we expose God to the tongues of the wicked. For what do they not say, what leave unuttered? “(God) Himself,” say they, “allowed them; for he ought to have punished them as they deserved, not to honor them, nor crown them, nor admit them to the foremost privileges, but to punish and take vengeance upon them: but he that, instead of this, honors them, has made them to be such as they are.” Do not, I beseech and implore you, do not let any man utter such speech as far as we are concerned. Better to be buried ten thousand times over, than that God through us should be so spoken of! The Jews, we read, said to (Christ) Himself, “Thou that destroyest the Temple, and in three days buildest it up, come down from the Cross” (Matt. xxvii. 40): and again, “If Thou be the Son of God:” but the reproaches here are more grievous than those, that through us He should be called a teacher of wickedness! Let us cause the very opposite to be said, by having our conversation worthy of Him that calleth us, and (worthily) approaching to the baptism of adoption. For great indeed is the might of baptism (φωτίσματου): it makes them quite other men than they were, that partake of the gift; it does not let the men be men (and nothing more). Make thou the Gentile (τὸν ῞Ελληνα), to believe that great is the might of the Spirit, that it has new-moulded, that it has fashioned thee anew. Why waitest thou for the last gasp, like a runaway slave, like a malefactor, as though it were not thy duty to live unto God? Why dost thou stand affected to Him, as if thou hadst in Him a ruthless, cruel Master? What can be more heartless (ψυχρότερον), what more miserable, than those who make that the time to receive baptism? God made thee a friend, and vouchsafed thee all His good things, that thou mayest act the part of a friend. Suppose you had done some man the greatest of wrongs, had insulted him, and brought upon him disgraces without end, suppose you had fallen into the hands of the person wronged, and he, in return for all this, had honored you, made you partaker of all that he had, and in the assembly of his friends, of those in whose presence he was insulted, had crowned you, and declared that he would hold you as his own begotten son, and then straightway had died: say, would you not have bewailed him? would you not have deemed his death a calamity? would you not have said, Would that he were alive, that I might have it in my power to make the fit return, that I might requite him, that I might show myself not base to my benefactor? So then, where it is but man, this is how you would act; and where it is God, are you eager to be gone, that you may not requite your benefactor for so great gifts? Nay rather, choose the time for coming to Him so that you shall have it in your power to requite Him like for like. True, say you, but I cannot keep (the gift). Has God commanded impossibilities? Hence it is that all is clean reversed, hence that, all the world over, every thing is marred—because nobody makes it his mark to live after God. Thus those who are yet Catechumens, because they make this their object, (how they may defer baptism to the last,) give themselves no concern about leading an upright life: and those who have been baptized (φωτισθεντες), whether it be because they received it as children, or whether it be that having received it in sickness, and afterwards recovered (ἀνενεγκόντες), they had no hearty desire to live on (to the glory of God), so it is, that neither do these make an earnest business of it: nay, even such as received it in health, have little enough to show of any good impression, and warmly affected for the time, these also presently let the fire go out. Why do you flee? why do you tremble? what is it you are afraid of? You do not mean to say that you are not permitted to follow your business? I do not part you from your wife! No, it is from fornication that I bar you. I do not debar you from the enjoyment of your wealth? No, but from covetousness and rapacity. I do not oblige you to empty out all your coffers? No, but to give some small matter according to your means to them that lack, your superfluities to their need, and not even this unrewarded. We do not urge you to fast? We do but forbid you to besot yourselves with drunkenness and gormandizing. The things we would retrench are but the very things which bring you disgrace; things which even here, on this side of hell-fire, you yourselves confess to be things to be shunned and hated. We do not forbid you to be glad and to rejoice? Nay, only rejoice not with a disgraceful and unbecoming merriment. What is it you dread, why are you afraid, why do you tremble? Where marriage is, where enjoyment of wealth, where food in moderation, what matter of sin is there in these things? And yet, they that are without enjoin the opposites to these, and are obeyed. For they demand not according to thy means, but they say, Thou must give thus much: and if thou allege poverty, they will make no account of that. Not so Christ: Give, saith He, of what thou hast, and I inscribe thee in the first rank. Again those say, If thou wilt distinguish thyself, forsake father, mother, kindred, friends, and keep close attendance on the Palace, laboring, toiling, slaving, distracted, suffering miseries without number. Not so Christ; but keep thou, saith He, at home with thy wife, with thy children, and as for thy daily occupations reform and regulate them on the plan of leading a peaceable life, free from cares and from perils. True, say you, but the other promises wealth. Aye, but Christ a kingdom, and more, He promises wealth also with it. For, “Seek ye,” saith He, “the kingdom of Heaven, and all these things shall be added unto you” (Matt. vi. 33): throwing in, by way of additional boon, what the other holds out as the main thing: and the Psalmist says, he has “never seen the righteous forsaken, nor his seed begging their bread.” (Ps. xxxvii. 25.) Let us set about practising virtue, let us make a beginning; let us only lay hold on it, and you shall see what the good will be. For surely in these (worldly) objects you do not succeed so without labor, that you should be so faint-hearted for these (higher) objects—that you should say, Those are to be had without labor, these only with toil. Nay,—what need to tell you what is the true state of the case?—those are had only with greater labor. Let us not recoil from the Divine Mysteries, I beseech you. Look not at this, that one who was baptized before thee, has turned out ill, and has fallen from his hope: since among soldiers also we see some not doing their duty by the service, while we see others distinguishing themselves, and we do not look only at the idle ones, but we emulate these, the men who are successful. But besides, consider how many, after their baptism, have of men become angels!

[¶6] Fear the uncertainty of the future. “As a thief in the night,” so death comes: and not merely as a thief, but while we sleep it sets upon us, and carries us off while we are idling. To this end has God made the future uncertain, that we may spend our time in the practice of virtue, because of the uncertainty of expectation. But He is merciful, say you. How long shall we hear this senseless, ridiculous talk? I affirm not only that God is merciful, but that nothing can be more merciful than He, and that He orders all things concerning us for our good. How many all their life do you see afflicted with the worst form of leprosy! (ἐν ἐλέφαντι διάγοντας, “Elephantiasis,”) how many blind from their earliest youth even to old age! others who have lost their eyesight, others in poverty, others in bonds, others again in the mines, others entombed (καταχωσθέντας) together, others (slaughtered) in wars! These things say you, do not look like mercy. Say, could He not have prevented these things had He wished, yet He permits them? True, say you. Say, those who are blind from their infancy, why are they so? I will not tell you, until you promise me to receive baptism, and, being baptized, to live aright. It is not right to give you the solution of these questions. The preaching is not meant just for amusement. For even if I solve this, on the back of this follows another question: of such questions there is a bottomless deep. Therefore do not get into a habit of looking to have them solved for you: else we shall never stop questioning. For look, if I solve this, I do but lead the way to question upon question, numberless as the snowflakes. So that this is what we learn, rather to raise questions, not to solve the questions that are raised. For even if we do solve them, we have not solved them altogether, but (only) as far as man’s reasoning goes. The proper solution of such questions is faith: the knowing that God does all things justly and mercifully and for the best: that to comprehend the reason of them is impossible. This is the one solution, and another better than this exists not. For say, what is the use of having a question solved? This, that one needs no longer to make a question of the thing which is solved. And if thou get thyself to believe this, that all things are ordered by the Providence of God, Who, for reasons known to Himself, permits some things and actively works others, thou art rid of the need of questioning, and hast gotten the gain of the solution. But let us come back to our subject. Do you not see such numbers of men suffering chastisements? God (say you) permits these things to be. Make the right use of the health of the body, in order to the health of the soul. But you will say, What is the use to me of labors and toil, when it is in my power to get quit of all (my sins) without labor? In the first place, this is not certain. It may happen, that a person not only does not get quit of his sins without labor, but that he departs hence with all his sins upon him. However, even if this were certain, still your argument is not to be tolerated. He has drawn thee to the contests: the golden arms lie there. When you ought to take them, and to handle them, you wish to be ingloriously saved, and to do no good work! Say, if war broke out, and the Emperor were here, and you saw some charging into the midst of the phalanxes of the enemy, hewing them down, dealing wounds by thousands, others thrusting (with the sword’s point), others bounding (now here, now there), others dashing on horseback, and these praised by the Emperor, admired, applauded, crowned: others on the contrary thinking themselves well off if they take no harm, and keeping in the hindmost ranks, and sitting idly there; then after the close of the war, the former sort summoned, honored with the greatest gifts, their names proclaimed by the heralds: while of the latter, not even the name becomes known, and their reward of the good obtained is only that they are safe: which sort would you wish to belong to? Why, if you were made of stone, if you were more stupid even than senseless and lifeless things, would you not ten thousand times rather belong to the former? Yea, I beseech and implore you. For if need were to fall fighting, ought you not eagerly to choose this? See you not how it is with them that have fallen in the wars, how illustrious they are, how glorious? And yet they die a death, after which there is no getting honor from the emperor. But in that other war, there is nothing of the kind, but thou shalt in any wise be presented with thy scars. Which scars, even without persecutions, may it be granted all us to have to exhibit, through Jesus Christ our Lord, with Whom to the Father and the Holy Ghost together be glory, dominion, honor, now and ever, and world without end. Amen.

### Homily XXIV on Acts x. 44, 46

### Homily XXIV

[¶9] Acts X. 44, 46

[¶10] “While Peter yet spake these words, the Holy Ghost fell on all them which heard the word. And they of the circumcision which believed were astonished, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Ghost. For they heard them speak with tongues, and magnify God.”

[¶11] Observe God’s providential management. He does not suffer the speech to be finished, nor the baptism to take place upon a command of Peter, but, when He has made it evident how admirable their state of mind is, and a beginning is made of the work of teaching, and they have believed that assuredly baptism is the remission of sins, then forthwith comes the Spirit upon them. Now this is done by God’s so disposing it as to provide for Peter a mighty ground of justification. And it is not simply that the Spirit came upon them, but, “they spake with tongues:” which was the thing that astonished those who had come together. They altogether disliked the matter, wherefore it is that the whole is of God; and as for Peter, it may almost be said, that he is present only to be taught (with them) the lesson, that they must take the Gentiles in hand, and that they themselves are the persons by whom this must be done. For whereas after all these great events, still both in Cæsarea and in Jerusalem a questioning is made about it, how would it have been if these (tokens) had not gone step by step with the progress of the affair? Therefore it is that this is carried to a sort of excess. Peter seizes his advantage, and see the plea he makes of it. “Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we?” (v. 47.) Mark the issue to which he brings it; how he has been travailing to bring this forth. So (entirely) was he of this mind! “Can any one, he asks, “forbid water?” It is the language, we may almost say, of one triumphantly pressing his advantage (ἐπεμβαίνοντος) against such as would forbid, such as should say that this ought not to be. The whole thing, he says, is complete, the most essential part of the business, the baptism with which we were baptized. “And he commanded them to be baptized in the name of Jesus Christ.” (v. 48.) After he has cleared himself, then, and not before, he commands them to be baptized: teaching them by the facts themselves. Such was the dislike the Jews had to it! Therefore it is that he first clears himself, although the very facts cry aloud, and then gives the command. “Then prayed they him”—well might they do so—“to tarry certain days:” and with a good courage thenceforth he does tarry.

[¶12] “And the Apostles and brethren that were in Judea heard that the Gentiles had also received the word of God. And when Peter was come up to Jerusalem, they that were of the circumcision contended with him, saying, Thou wentest in to men uncircumcised, and didst eat with them.” (ch. xi. 1–3.) After such great things, “they of the circumcision contended:” not the Apostles; God forbid! It means, they took no small offence. And see what they allege. They do not say, Why didst thou preach? but, Why didst thou eat with them? But Peter, not stopping to notice this frigid objection—for frigid indeed it is—takes his stand (ἵσταται) 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? (ch. viii. 14.) 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 didst thou 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 mine 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 hath at any time entered into my mouth.” (v. 8.) Do you mark? “I did my part,” says he: “I said, that I have never eaten aught common or unclean:” with reference to this that they said, “Thou wentest in, and didst eat 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 hath 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 aught 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 thee words, whereby thou and all thy house shall be saved.” (v. 13, 14.) And he does not mention the words spoken by the Angel to Cornelius, “Thy prayers and thine alms are come up for a memorial before God, that he may not disgust them; but what says he? “He shall tell thee words, whereby thou and all thy house shall be saved:” with good reason this is added. Also he says nothing of the man’s fitness (ἐπιεικές). “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. (v. 15.) Then why did not this happen alone? Of superabundance (ἐκ 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 ye shall be baptized with the Holy Ghost.” (v. 16.) 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?” (v. 17.) 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 hath God also to the Gentiles granted repentance unto life.” (v. 18.) 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.

[¶13] “While Peter yet spake,” 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. (v. 47.) And therefore it is that he says, “God hath shown that I should not call common or unclean any human being.” (v. 28.) 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 being 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.” (v. 48.) “And the Apostles and brethren, etc. And they of the circumcision contended with him.” (ch. xi. 1, 2.) Do you remark how they were not kindly disposed towards him? Saying “Thou wentest in to men uncircumcised, and didst eat with them.” (v. 3.) 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 spake 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 spake, 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.”

[¶14] 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 thee, if thou be willing, thou hast 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 thee, but in regard that thou hast 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 thee, God hath given full opportunity to use thine arms for the right purpose, thereby to make proof of them. The other goes his way, having only the reward of his faith: thou standest in the course, both able to obtain an abundant recompense for thy works, and to show thyself 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 thyself, or rather not blame, but correct: for it is not enough to blame thyself; it is in thy power to contend afresh. Hast thou been thrown? hast thou taken grievous hurt? Stand up, recover thyself: thou art 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 thy fall. Dost thou count him a happy man for departing this life? Much rather count thyself happy. Was he released of his sins? But thou, if thou wilt, shalt not only wash away thy sins, but shalt 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 thee earnest, say, is it this that makes thee reckless? Having received so many wounds, hast thou 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. Seest thou not the thief (on the cross), in how short a time he achieved (his salvation)? Seest thou 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.” (2 Tim. iii. 12.) 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 thinkest thou 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.

[¶15] Then think whether any longing for sumptuous and dainty living at all came into the mind of a woman, while in hiding beside a coffin (παρὰ λάρνακι), and waiting for her maid-servant to bring her meal, and trembling lest she should be taken, and lying in her terror as in a furnace: was she even aware that there ever was such a thing as dainty living, that such things as dress and ornaments exist at all (ὅτι κόσμος ὅλως ἐστίν)? Seest thou that now is the persecution, with our passions, like wild beasts, setting upon us on every side? Now is the trying persecution, both in this regard, and especially if it is not even thought to be persecution at all. For this (persecution) has also this evil in it, that being war, it is thought to be peace, so that we do not even arm ourselves against it, so that we do not even rise: no one fears, no one trembles. But if ye do not believe me, ask the heathen, the persecutors, at what time was the conduct of the Christians more strict, at what time were they all more proved? Few indeed had they then become in number, but rich in virtue. For say, what profit is it, that there should be hay in plenty, when there might be precious stones? The amount consists not in the sum of numbers, but in the proved worth. Elias was one: yet the whole world was not worth so much as he. And yet the world consists of myriads: but they are no myriads, when they do not even come up to that one. “Better is one that doeth the will of God, than ten thousand who are transgressors:” for the ten thousands have not yet reached to the one. “Desire not a multitude of unprofitable children.” (Ecclus. xvi. 1.) Such bring more blasphemy against God, than if they were not Christians. What need have I of a multitude? It is (only) more food for the fire. This one might see even in the body, that better is moderate food with health, than a (fatted) calf with damage. This is more food than the other: this is food, but that is disease. This too one may see in war: that better are ten expert and brave men, than ten thousand of no experience. These latter, besides that they do no work, hinder also those that do work. The same too one may see to be the case in a ship, viz. that better are two experienced mariners, than ever so great a number of unskilful ones: for these will sink the ship. These things I say, not as looking with an evil eye upon your numbers, but wishing that all of you should be approved men, and not trust in your numbers. Many more in number are they who go down into hell: but greater than it is the Kingdom, however few it contain. As the sand of the sea was the multitude of the people (Israel) yet one man saved them. Moses was but one, and yet he availed more than they all: Joshua was one and he was enabled to do more than the six hundred thousand. Let us not make this our study merely, that (the people) may be many, but rather, that they may be excellent; when this shall have been effected, then will that other follow also. No one wishes at the outset to make a spacious house, but he first makes it strong and sure, then spacious: no one lays the foundations so that he may be laughed at. Let us first aim at this, and then at the other. Where this is, that also will be easy: but where this is not, the other, though it be, is to no profit. For if there be those who are able to shine in the Church, there will soon be also numbers: but where these are not, the numbers will never be good for anything. How many, suppose you, may there be in our city who are likely to be saved (τοὺς σωζομένους)? It is disagreeable, what I am going to say, but I will say it nevertheless. Among all these myriads, there are not to be found one hundred likely to be saved: nay, even as to these, I question it. For think, what wickedness there is in the young, what supineness in the aged! None makes it his duty to look after his own boy, none is moved by anything to be seen in his elder, to be emulous of imitating such an one. The patterns are defaced, and therefore it is that neither do the young become admirable in conduct. Tell not me, “We are a goodly multitude:” this is the speech of men who talk without thought or feeling (ψυχρὥν.) In the concerns of men indeed, this might be said with some show of reason: but where God is concerned, (to say this with regard to Him) as having need of us, can never be allowed. Nay, let me tell you, even in the former case, this is a senseless speech (ψυχρόν). Listen. A person that has a great number of domestics, if they be a corrupt set what a wretched time will he have of it! For him who has none, the hardship, it seems, amounts to this, that he is not waited on: but where a person has bad servants, the evil is, that he is ruining himself withal, and the damage is greater (the more there are of them.) For it is far worse than having to be one’s own servant, to have to fight with others, and take up a (continual) warfare. These things I say, that none may admire the Church because of its numbers, but that we may study to make the multitude proof-worthy; that each may be earnest for his own share of the duty—not for his friends only, nor his kindred as I am always saying, nor for his neighbors, but that he may attract the strangers also. For example, Prayer is going on; there they lie (on bended knees), all the young, stupidly unconcerned (ψυχροὶ), (yes,) and old too: filthy nuisances rather than young men; giggling, laughing outright, talking—for I have heard even this going on—and jeering one another as they lie along on their knees: and there stand you, young man or elder: rebuke them, if you see them (behaving thus): if any will not refrain, chide him more severely: call the deacon, threaten, do what is in your power to do: and if he dare do anything to you, assuredly you shall have all to help you. For who is so irrational, as, when he sees you chiding for such conduct, and them chidden not to take your part? Depart, having received your reward from the Prayer.—In a master’s house, we count those his best-disposed servants, who cannot bear to see any part of his furniture in disorder. Answer me; if at home you should see the silver plate lie tossed out of doors, though it is not your business, you will pick it up and bring it into the house: if you see a garment flung out of its place, though you have not the care of it, though you be at enmity with him whose business it is, yet, out of good-will to the master, will you not put it right? So in the present case. These are part of the furniture: if you see them lying about in disorder, put them to rights: apply to me, I do not refuse the trouble: inform me, make the offender known to me: it is not possible for me to see all: excuse me (in this). See, what wickedness overspreads the whole world! Said I without reason that we are (no better than) so much hay (disorderly as) a troubled sea? I am not talking of those (young people), that they behave thus; (what I complain of, is) that such a sleepy indifference possesses those who come in here, that they do not even correct this misbehavior.

[¶16] Again I see others stand talking while Prayer is going on; while the more consistent of them (do this) not only during the Prayer, but even when the Priest is giving the Benediction. O, horror! When shall there be salvation? when shall it be possible for us to propitiate God?—Soldiers go to their diversion, and you shall see them, all keeping time in the dance, and nothing done negligently, but, just as in embroidery and painting, from the well-ordered arrangement in each individual part of the composition, there results at once an exceeding harmony and good keeping, so it is here: we have one shield, one head, all of us (in common): and if but some casual point be deranged by negligence, the whole is deranged and is spoilt, and the good order of the many is defeated by the disorder of the one part. And, fearful indeed to think of, here you come, not to a diversion, not to act in a dance, and yet you stand disorderly. Know you not that you are standing in company with angels? with them you chant, with them sing hymns, and do you stand laughing? Is it not wonderful that a thunderbolt is not launched not only at those (who behave thus), but at us? For such behavior might well be visited with the thunderbolt. The Emperor is present, is reviewing the army: and do you, even with His eyes upon you, stand laughing, and endure to see another laughing? How long are we to go on chiding, how long complaining? Ought not such to be treated as very pests and nuisances; as abandoned, worthless reprobates, fraught with innumerable mischiefs, to be driven away from the Church? When will these forebear laughing, who laugh in the hour of the dread Mystery (ἑν ὣρᾳ φρίκης)? when refrain from their trifling, who talk at the instant of the Benediction? Have they no sense of shame before those who are present? have they no fear of God? Are our own idle thoughts not enough for us, is it not enough that in our prayers we rove hither and thither, but laughter also must needs intrude, and bursts of merriment? Is it a theatrical amusement, what is done here? Aye, but, methinks, it is the theatres that do this: to the theatres we owe it that the most of you so refuse to be curbed by us, and to be reformed. What we build up here, is thrown down there: and not only so, but the hearers themselves cannot help being filled with other filthinesses besides: so that the case is just the same as if one should want to clean out a place with a fountain above it discharging mire; for however much you may clean out, more runs in. So it is here. For when we clean people out, as they come here from the theatres with their filthiness, thither they go again, and take in a larger stock of filthiness, as if they lived for the purpose of only giving us trouble, and then come back to us, laden with ordure, in their manners, in their movements, in their words, in their laughter, in their idleness. Then once more we begin shovelling it out afresh, as if we had to do this only on purpose that, having sent them away clean, we may again see them clogging themselves with filth. Therefore I solemnly protest to you, the sound members, that this will be to you judgment and condemnation, and I give you over to God from this time forth, if any having seen a person behaving disorderly, if any having seen any person talking, especially in that part (of the Service), shall not inform against him, not bring him round (to a better behavior). To do this is better than prayer. Leave thy prayer and rebuke him, that thou mayst both do him good, and thyself get profit, and so we may be enabled all to be saved and to attain unto the Kingdom of Heaven, through the grace and loving-kindness of our Lord Jesus Christ, with Whom to the Father and the Holy Ghost together be glory, dominion, honor, now and ever, and world without end. Amen.