John Chrysostom — Commentary on Scripture

And as he talked with him, he went in, and found many that were come together.

"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." 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." Do you mark Peter's freedom from all vainglory? But, that he is sent of God, this indeed he mentions; of the manner in…

"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." 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."

Do you mark 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.

Acts 10:28

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 shewed me that I should not call any man common or unclean.

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.

Acts 10:29

Therefore came I unto you without gainsaying, as soon as I was sent for: I ask therefore for what intent ye have sent for me?

"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 therefore 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.

Acts 10:30-31

And Cornelius said, Four days ago 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,

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." 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 says, "From the fourth day." See how great a thing prayer is! When he advanced in piety, then the Angel appears to him.

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."

Acts 10:33

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.

"Now therefore are we all here present before God, to hear all things that are commanded thee of God." 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."

But Cornelius says, "We are present before God to hear all things that are commanded thee 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?

Acts 10:34 · 2 passages

Then Peter opened his mouth, and said, Of a truth I perceive that God is no respecter of persons:

"God [you remember] is no respecter of person." Rather, if he finds even one person in such a multitude doing what pleases him, far from scorning him he regales him with his particular providence and shows the greater care for him the more closely he has chosen the way of virtue at a time when there are others who are bent on evil.

"Then Peter opened his mouth, and said, Of a truth I perceive that God is no respecter of persons." That is, be he uncircumcised or circumcised. This also Paul declaring, saith, "For there is no respect of persons with God."

And Peter 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.

Acts 10:35 · 2 passages

But in every nation he that feareth him, and worketh righteousness, is accepted with him.

"But in every nation he that feareth Him, and worketh righteousness, is acceptable to him." 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. 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. "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." "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 righte…

"But in every nation he that feareth Him, and worketh righteousness, is acceptable to him." 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. 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.

"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." "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, men of mild disposition, and yet they will not believe?" 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.

That is, God calls and attracts him to the truth. Can you see Paul? He was more vehement than any one in warring and persecuting. Yet because he led an irreproachable life and did these things not through human passion, he was both received and reached a mark beyond all.

Acts 10:36

The word which God sent unto the children of Israel, preaching peace by Jesus Christ: (he is Lord of all:)

"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," 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 preeminence.

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 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."

Acts 10:37-38

That word, I say, ye know, which was published throughout all Judaea, and began from Galilee, after the baptism which John preached;

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, Ye know Jesus, for they did not know Him, but he speaks of the things done by Him.

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." First he speaks of His success, and then again he says concerning Him, "Jesus of Nazareth." Why, what a stumbling-block, this birthplace!

Acts 10:38

How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him.

"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 spake thus: "We know that Thou art a teacher come from God: for none can do these miracles except God be with 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.

Acts 10:39

And we are witnesses of all things which he did both in the land of the Jews, and in Jerusalem; whom they slew and hanged on a tree:

"And we are witnesses of all things which He did, both in the country of the Jews, and in Jerusalem": 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."

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."

Acts 10:40-41

Him God raised up the third day, and shewed him openly;

"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." This is a proof of the Resurrection. "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."

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.

Acts 10:42

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.

"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 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."

Acts 10:43

To him give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins.

"To Him give all the prophets witness, that through His name, whosoever believeth 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.

"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.

Acts 10:44 · 2 passages

While Peter yet spake these words, the Holy Ghost fell on all them which heard the word.

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.

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.

Acts 10:47 · 2 passages

Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we?

That the need of water is absolute and indispensable, you may learn in this way. On one occasion, when the Spirit had been poured out before the water was applied, the apostle did not stay at this point, but, as though the water were necessary and not superfluous, observe what he says: “Can any one forbid water for baptizing these people who have received the Holy Spirit just as we have?”

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?" 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 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.