Acts 10:28Meaning & Commentary from the Church Fathers

See: he immediately begins to speak of the love of God for mankind and shows that He has granted them great blessings.

Yet what is worthy of wonder here is not only that he speaks of such matters, but also how he speaks of lofty things while preserving humility.

He did not say, "We are men who deem no one worthy of our fellowship, yet we have come to you." Rather, what does he say? "You know."

God, he says, forbade us to enter into communion or have dealings with a foreigner.

Then, so as not to seem partial to him, he continues: "but God has shown me that I should not call any man common or unclean."

He adds this so that they would not think he was flattering him.

See how Peter shows the divine character of his coming when he says, "You know that it is forbidden for a Jew."

"You know that it is unlawful." He immediately speaks of the love of God for mankind and shows that God has granted them great gifts.

At the same time he speaks of great things and speaks with humility.

For he did not say, "Men, we have come to you, although we consider it unworthy to touch anyone." Instead, what does he say?

"You know that God uttered such a command, that it should be considered lawless to join oneself to, or come to, a foreigner.

And God showed me that I should call no man common or unclean."

It is remarkable that God Himself commanded the Christian people to call no man common or unclean, but to live with them.

For they too, perhaps, will believe in Christ with especial power.

It should be pointed out that God Himself forbade Christians to call any man profane or unclean. He commanded them to associate with such people, since they more than all others have hope of coming to faith in Christ.

Christ has become surety for us concerning repentance, and the one who abandons repentance rejects the Surety.

In regard to the active life, without repentance we cannot do anything worthy. Yet the Lord greatly shows mercy to us because of our intention.

The one who compels himself and holds fast to repentance until death, even if he sins in something, will be saved because he compelled himself. For the Lord promised this in the Gospel.

Whoever says that he has no need of repentance considers himself righteous, and in Scripture is called an evil offspring.

For through the opinion of his own righteousness, appearing as though he had already accomplished repentance, he unknowingly joins himself to pleasures instead of the Crucifixion.

Self-opinion and vainglorious pride are passions.

While waiting for Peter, Cornelius gathered in his house his relatives and close friends, undoubtedly like him in piety and faith. He wished them also to hear the word of salvation.

When Peter approached his house, on the day after he had left Joppa, Cornelius met him while still outside the house.

With reverence he bowed down at his feet as before a heavenly messenger.

But Peter raised him up, saying: arise, I too am a man.

After entering Cornelius's house, Peter first explained to him and to the others present why he had permitted himself to come to them.

As was known to them, according to the law of his people, as it was then understood and interpreted, he ought not to enter into communion with Gentiles.

Yet he was now ready to meet the need for which they had called him.

A Jew is forbidden to associate or draw near to a foreigner. This is a softer expression for a Gentile. Strictly speaking, the Law of Moses contains no such prohibition, as though a Jew could not enter into close relations with a Gentile.

Yet later rabbinism, especially under Pharisaic influence, developed the idea of the holiness of the chosen people. It carried petty strictness in guarding a Jew’s relations with a foreigner so far that entering a Gentile’s house was already considered defilement (cf. Jn 18:28).

The same was true of traveling with him, and still more of eating with him, and the like. Of course, there were exceptions in certain cases, such as the conversion of proselytes. But Peter speaks of the general custom and the established rule.

The Apostle Peter’s conversation with Cornelius began at their very meeting. When he entered the house, where many had gathered, he addressed his words to them all, hoping that all were of one mind with Cornelius.

His speech fully answers the urgent question of that time, both for him and for those around him. It concerns the relation of Christianity to the Gentiles.

The apostle explains that, according to Jewish customs, there should be no inward and spiritual communion with foreigners. At times there should not even be outward contact with them (cf. Jn 18:28).

Yet God had revealed to him that he must not regard anyone as unclean for admission into Christian communion. Therefore he had come here, wholly ready to serve them in the matter for which he had been called.