0' etc. For though `he said this for the sake of others, and so as to leave himself a justification against those who should accuse him, and that he may show that he did object,
0' (oti kai anteipon), and for all this, the point was not conceded to him, still it shows how much was made of this matter."
0'" etc.
0' And why, it may be asked, did he object? That none may say that God was tempting him, as in the case of Abraham, when he was ordered to offer up his son as a sacrifice: as in the case of Philip, when he was asked by Christ, How many loaves have ye? not that he may learn, did He so ask, but proving him. And yet in the Law Moses had distinctly enjoined concerning clean and unclean, both of land and sea; and yet for all this he knew not."
0' though after the Resurrection they were commanded to `baptize all nations,
0' it is no marvel that the less enlightened brethren needed some strong assurance on this behalf. And if at a later time, we find Paul, to conciliate the Jewish believers, causing Timothy to be circumcised and himself offering sacrifice, much more was some condescension to their infirmity needed now."-Didymus in the Catena puts the question, "How was it that Peter needed a revelation in the matter of Cornelius, when the Lord after his Resurrection had expressly ordered to `baptize all the nations?
0' or how came it that the Apostles in Jerusalem, having heard of the affair of Cornelius, disputed with Peter?" To which he answers: "Peter did undoubtedly need the revelation; for he knew not that the distinction of circumcision and uncircumcision was to cease: knew not for certain that the Lord meant the Gentiles to be baptized apart from the visible worship under the Law, unlil the Lord manifested this mystery to him, convincing him both by the emblem of the sheet, and by the faith and grace of the Holy Spirit given to the Gentiles, that in Christ Jesus there is no distinction of Jew and Greek: of which thing because the Apostles at Jerusalem were ignorant, therefore they contended with Peter, until they also learnt the hidden riches of God's mercy over all mankind." St. Cyril, Alex., also, c. Julian. (ibid.) explains, that "Peter was fain to dwell in the Jewish customs, and, in a manner, was loath to go on to the better, because he was overawed by the types: therefore he is corrected by this vision."
0' Because he had given them this order. And perhaps also, by way of apology, they as good as say, Do not find fault (mhden katagnwj:) not as of contempt has he sent, etc." In A. b.c. Cat. mh katafronhshj, for which Sav. marg. has wj an eipoien, mh katafr., is corrupt: perhaps it should be mh nomishj, oti katefronhse se: oux wj k. t. l.
0' and then-for fearing (lest Peter should refuse to come to him, as being a Gentile) he adds this-'and well reported of by all the nation of the Jews." Edd. from E. alone: "But hear also what they say besides: for of necessity that is added, `Well reported of by all the nation,
0' that none may say, What, if he was uncircumcised? Even those, saith he, give him a good report. Why then, there is nothing like alms; or rather great is the virtue of this thing, when," etc.
9 Here besides the clause, "this was done thrice," something is wanting: e.g. "And observe how Peter relates the matter, and justifies himself," viz. in xi. 8, "I said," saith he, "Not so, Lord, for nothing common or unclean hath ever entered my mouth." Here for eipon, B. has eipen, which is adopted by the modern text, in which the whole passage is refashioned thus: "Since then they would all accuse him as a transgressor, and this was altogether offensive to them, of necessity it is managed (oikon.) that he says, "I never ate:" not being himself afraid, God forbid! but, as I said, being managed (oikonomoumenoj) by the Spirit, that he may have a justification to those accusing him, namely, that he did object: for they made a great point of keeping the Law. He was sent to the Gentiles: therefore, that these also may not have to accuse him, as I said before, these things are contrived, or also, that it may not seem to be a fancy, `he said, Not so, Lord,
10 Peter's vision fitly represents the divine lesson concerning the destination of the gospel and the manner of its progress. None of the apostles doubted that Christianity was for the Gentiles: the great question was, whether it was to be preached to them through the medium of Judaism. Should it still be held within Jewish forms? Should circumcision and observance of the Mosaic law be required? This was a great practical question in the days of transition from Judaism to Christianity. Later Paul became the champion of the idea that it was to be cut loose from the Jewish system. Peter and James came but slowly to this idea. The destruction of Jerusalem and the fall of the Jewish state brought the question to a decisive settlement. Apart from this, however, the Pauline type of teaching on this point constantly gained ground and influence. The vision of Peter takes its place in the gradual development of the idea that Christianity was free from the law-an idea on which he seems after this to have held a somewhat uncertain and vacillating position, so that Paul "resisted him to the face" for his declining to eat with the Gentiles at Antioch on account of the presence of certain delegates from Jerusalem-a practice in which he had, before their coming, engaged (Gal. ii. 11, Gal. ii. 12). It is not strange that perplexing questions arose concerning the relations of the new system to the old at this time. The general line of procedure was settled by the apostolic conference at Jerusalem (Acts xv., Gal. i., Gal. ii) and was substantially determined by the apostle Paul. While as matter of fact, the Church has always followed the lead of Paul in this matter, the most diverse views still prevail among Christians as to the relation, theoretically considered, of Christianity to Judaism and the Old Testament Scriptures.-G. B. S.
11 St. Chrys. seems here to be controverting a different exposition. He will not allow that the vision was meant for instruction to St. Peter, as if he were in ignorance up to this time of the counsel of God concerning the Gentiles. Let it not be said, that like as God did tempt Abraham, so He was putting Peter to the proof whether he would obey the call to the Gentiles, as if Peter understood the vision in that sense. Had he so understood the command, "Kill and eat," he would not have objected; for he could not be either ignorant or unwilling. But he did not so understand it, and his objection was solely to the matter of eating. And as he needed not the lesson (it was intended for others): so neither did God need to learn his willingness. When God tempts, or proves, it is not to learn something that He did not know before; as, when Christ said to Philip, "Whence shall we buy bread that these may eat? this He said tempting, or, proving him, for He Himself knew what He would do." He put that question to Philip that he might the more admire the greatness of the miracle which he was about to work. (see note 2.) But nothing of the kind can be said here: the case is not parallel: the command to baptize the Gentiles would not surprise Peter: he expected no less from the beginning.-His objection, then, was to the thing itself, the command, "kill and eat." And no wonder, for the same Lord had in the Law strictly commanded to distinguish between clean and unclean, while there in the sheet were animals of all sorts indiscriminately.
12 Hom. xlii. in Ev. Joann. §2. "What meaneth, Tempting, or, proving him? was He ignorant what would be said by him? This cannot be said, ...We may learn the meaning from the Old Testament. For there also it is said, After these things God did tempt Abraham, etc, He did not say this in order to learn by the proof whether he would obey or not-how should it be so? for He knoweth all things before they come into existence: but on both occasions it is spoken after the manner of men. As, when it is said, He searcheth the hearts of men, it indicates the search, not of ignorance, but of perfect knowledge; so when it is said, He tempted, tried, or proved, it means no other than that He perfectly knew.-Or, it may mean, that He made the person more approved: as Abraham there, so Philip by this question, leading him into the sure knowledge of the sign:" i.e. bringing more home to his mind the greatness of the miracle, by leading him in the first place to estimate the utter inadequacy of the means.
13 Either this refers to the clause, "This was done thrice," etc., which should be inserted; or, the connection may be-This very circumstance of the clean and unclean being to gether in the sheet (as in the Ark), might have led him to an apprehension of the thing symbolized, viz., that he was not commanded to "kill and eat" the unclean with the clean (by the same Lord who of old had commanded a distinction of meats), but that the time was come to baptize all nations without respect of persons. But, obvious as it may seem. St. Peter was still ignorant what it meant: as the Writer adds, And while Peter was at a loss to know what the vision should mean, etc.-In E. (Edd.) the whole passage from "that this is thrice done, denotes baptism," is refashioned thus: "`Not so, Lord, for I have never eaten aught common or unclean.
14 The letters a, b, c, d, denote the order of the parts in the old text. But C, has the formula of recapitulation, both in the beginning of (a), and again in (d), before the verse, "And the Angel said," etc.: E. D. F. Edd. retain it only in the latter place.
15 'All' ora posh asfaleia, i.e. how it is made infallibly certain, that it was the purpose of God to admit the Gentiles without circumcision. It might indeed be inserted in (b), after sundiaitatai: "he has no scruples-but mark the greatness of the assurance he has received." In the modern text, the connection is, "He called them in, and lodged them. See what security: (Qea posh asfaleia) in order that they should take no harm, he calls them in, and thenceforth without scruple," etc. i.e. "how sure he feels that he is doing right in receiving them: with what assuredness of mind he does this." But Say. "See what security for them, in order that they should take no harm."
16 Dia touto panta ginetai, A. b.c. N. Cat. But Edd. Dio kai ep autw panta omou oikonomeitai: "wherefore both in his person at once all the circumstances are providentially ordered, and" etc.
17 Here after the clause, outwj eautw proseixen (meaning, as afterwards explained, that he did not notice the Angel until he spoke), A. b.c. have, Legei de o aggeloj k. t. l. Edd. 'All' idwmen anwqen ta eirhmena. Kai eipen o aggeloj k. t. l.
18 The old text: "And thy prayers, saith he. So far," etc. Edd. "And send for Simon, who is called Peter. So far, etc."
19 The text is defective here. He seems to be commenting upon the variations of the different narratives: viz. the writer himself v. 6. mentions only the command to send for Peter. (p. 142, note 4.) The messengers v. 22 add, "And to hear words of thee." Cornelius, v. 32, "who, when he cometh, shall speak unto thee." St. Peter 11, 14, "who shall tell thee words, whereby thou and all thy house shall be saved." "On the other hand," he says, "neither does Peter, though he is more full on this point, relate all that the Angel said, but gives only the substance." See the comment on 11, 14.
20 The modern text, omitting this clause, and the comment, inserts the rest of the verse, "Peter went up," etc.: and has below, But that Peter may not be in perplexity too long, he hears a voice saying, "Rise, Peter, kill and eat." But the meaning is, The Spirit caused the vision to take place when they were near the city, that Peter might not be too long in doubt: as above, on the same clause, "Observe how the Spirit connects the times," etc.
21 It was remarked above, that St. Chrysostom's exposition proceeds upon the assumption, that St. Peter did not need the Instruction for himself. Here the reporter has not fully expressed his meaning: which should be to this effect. "Since it had been said at the outset to Peter and the other Apostles, `Go not into the way of the Gentiles,
22 E. D. F. Edd. omit this clause, see note x: and A. B. for oude <\=85_edecato have ouden <\=85_edeicato, which is evidently corrupt. "Neither did he at once receive these Gentiles: not until the Spirit expressly commanded him."
23 So Cat. and the mss. except E., which has ou touj geitonaj hrwtwn, and so Oecumen. But the meaning seems to be, that not expecting to find so mean a house, and thinking they might have come wrong, they asked below, in the street, i.e. inquired of the neighbors.
24 Here Edd. from E. have, "Wherefore did he not receive them immediately, but asks this question?" but D. F. insert it as above, #Ora pwj ouk euqewj autouj edecato, with the addition, alla punqanetai. In the next sentence: A. b.c. Cat. eiden stratiwthn, eiden anqrwpon: i.e. Saw a soldier, saw him, as he would have seen any common man, without fear. For this, D. F. have eide stratiwtaj anqrwpouj. E. Edd. eide stratiwtaj ontaj touj epistantaj.-Below, for kai zhthsaj A. b.c. Cat. which the other mss. omit, we correct, on ezhthsan.
25 In the old text, the last words of the citation, v. 22. eij ton oikon autou. the rest being lost, are joined on to ina cenish: Cat. eij ton oikon autouj. Edd. from E. D. F. "But why do they say, `Sends for thee into his house?
26 'all' (A. kai) ekei parontoj autou hkousan an (A. tauta akouein). We read, parontej, and conjecture the meaning to be, But they being there present, would have heard from Cornelius an account of all that had happened to him. Edd. from E. D. F. !Allwj de kai ekei parontej mallon autou hkousan an. "And besides by being there present they would the more hear him (Peter)," what he had to say.
27 Here Edd. from E. have, "Wherefore did he not receive them immediately, but asks this question?" but D. F. insert it as above, #Ora pwj ouk euqewj autouj edecato, with the addition, alla punqanetai. In the next sentence: A. b.c. Cat. eiden stratiwthn, eiden anqrwpon: i.e. Saw a soldier, saw him, as he would have seen any common man, without fear. For this, D. F. have eide stratiwtaj anqrwpouj. E. Edd. eide stratiwtaj ontaj touj epistantaj.-Below, for kai zhthsaj A. b.c. Cat. which the other mss. omit, we correct, on ezhthsan.
28 The modern text: "and what is greater, that he was such with all his house. So intent was he, and so set upon this, that he not only well ordered his own affairs, but also over his household (epi thj oiketeiaj) he did the same. For not as we, who," etc.
29 A. B. kai epi thj oiketeiaj de outwj. 'All' outoj oux outwj, alla meta thj oikiaj apashj. wsper gar k. t. l. C., kai epi t. oik. de ouketi kakwj, alla dikaiwj: wsper gap k. t. l. Below, the modern text has, "he feared God with all his hour, as being the common father, not only of all who were with him, but also of the soldiers under him." In the next sentence, #Ora de ti fhsin kai autoj, the meaning seems to be, "Observe what is said of him by the soldier whom Cornelius sent: `A just man, and one that feareth God:
30 kan eij taj lampadaj (E. Edd., kaminouj) ayhtai (empesh, E. D. F. Edd.) In the next sentence, Auth h phgh k. t. l. the pronoun must be omitted.-E. D. F., Edd., "As therefore the fountain in Paradise (or, in a garden) does not give out streams," etc.
31 Kaitoige ouden ison. @An gar su tauthj k. t. l.-Edd., Ouden tauthj ison. @An su tauthj k. t. l. "Nothng like this fountain. If then," etc.-Below, #Otan analiskh, otan dapana, k. t. l. in itself, may perhaps be better referred to the giver of alms: "when (one) expend. s, when one lavishes (alms)," etc. but in that case the connection is obscure.