“Now there was a certain man in Caesarea named Cornelius…” (Acts 10:1)
In this chapter is described the calling of the Gentiles, and the revelation by which God showed that the grace of the Gospel was not to be confined to the Jews alone, but was to be extended also to the nations. For Cornelius, though a Gentile, was devout and fearing God, and thus prepared by divine grace for the reception of the faith.
It is said that he was “a centurion of the cohort called the Italian,” to indicate both his dignity and his origin, for he was a man of authority and yet not of the Jewish people. Nevertheless, he is praised as “religious” (religiosus), that is, devoted to divine worship, and “fearing God” (timens Deum), which signifies that he reverenced the one true God, even before receiving the fullness of Christian faith.
Furthermore, it is added that he gave many alms to the people and prayed to God always. By these works it is shown that he was disposed toward righteousness: for almsgiving (eleemosyna) and prayer (oratio) are the two wings by which the soul is lifted up to God. Therefore, although he had not yet received baptism, he was not far from the kingdom of God.
Then it is said that he saw clearly in a vision an angel of God coming in to him. This indicates that divine grace precedes and prepares the soul. For God, who sees the hidden merits of the heart, sent His angel to instruct him more perfectly.
The angel calls him by name, saying: “Cornelius.” And he, being seized with fear, said: “What is it, Lord?” Here is shown the humility and reverence of the man, who, though a soldier and a man of rank, trembles at the divine message.
And the angel said to him: “Your prayers and your alms have ascended as a memorial before God.” That is, they have been accepted and are pleasing to Him. For although works done without faith cannot merit eternal life, nevertheless they can dispose a man to receive grace.
Therefore he is commanded to send men to Joppa and summon Simon who is called Peter. Thus God joins together the interior revelation with the external ministry, so that what is begun by grace may be completed through the preaching of the Apostle.
After the angel had spoken these things, he departed. And Cornelius, without delay, obeys the heavenly command. From this is shown the readiness of a devout soul to follow divine instruction. For he does not hesitate, nor does he question the command, but immediately calls two of his household servants and a devout soldier from among those who attended him, and sends them to Joppa.
In this, his prudence is also evident, since he chooses trustworthy men, capable of carrying out the task faithfully. Moreover, it is fitting that a soldier be sent, for thus the dignity of the mission is preserved, and the message is conveyed with due seriousness.
While these men are on their journey, the divine providence prepares Peter also for what is to come. For about the sixth hour, as Peter goes up to the housetop to pray, he falls into an ecstasy (exstasis), that is, a kind of elevation of the mind above the senses, in which divine things are shown.
He sees heaven opened and a certain vessel descending, like a great sheet (quasi linteum magnum), let down by its four corners to the earth. In it were all kinds of four-footed animals, and creeping things of the earth, and birds of the air. By these are signified the various kinds of men among the Gentiles, who were previously considered unclean according to the Law.
And a voice comes to him: “Rise, Peter; kill and eat.” But Peter, still observing the legal distinctions, replies: “By no means, Lord; for I have never eaten anything common or unclean.” In this response is shown both his adherence to the Law and his reverence toward God.
But the voice answers him again: “What God has cleansed, do not call common.” This is said to signify that the distinction of foods, and likewise the separation between Jews and Gentiles, is now abolished in Christ. For God has purified the Gentiles through faith, and therefore they are not to be regarded as unclean.
This is done three times, to confirm the truth of the vision and to impress it more firmly upon Peter’s mind. And immediately the vessel is taken up again into heaven, signifying that this mystery proceeds from God and returns to Him.
Now while Peter is inwardly perplexed as to what the vision might mean, the men sent by Cornelius arrive and stand at the gate. Thus divine providence wonderfully arranges that the external event corresponds with the internal revelation.
The Spirit then speaks to Peter: “Behold, three men are seeking you. Rise therefore, go down, and go with them, doubting nothing; for I have sent them.” Here the Holy Spirit explicitly commands Peter, removing all hesitation and making clear that this mission is from God.
Peter therefore goes down and receives the men, saying: “Behold, I am he whom you seek; what is the cause for which you have come?” They explain the matter concerning Cornelius, recounting his vision and the command of the angel.
Hearing this, Peter invites them in and lodges them. This act already signifies a departure from the former strict separation, for he receives Gentiles into fellowship.
On the following day, he rises and goes with them, taking along some of the brethren from Joppa. These serve as witnesses, so that the matter may be confirmed and no doubt remain among the faithful.
When they arrive at Caesarea, Cornelius is waiting for them, having gathered together his relatives and close friends. This shows both his faith and his zeal, for he desires that others also share in the grace he is about to receive.
As Peter enters, Cornelius meets him and falls at his feet, worshipping him. But Peter raises him up, saying: “Stand up; I myself also am a man.” In this is demonstrated the humility of the Apostle, who refuses divine honor and directs all reverence to God alone.
Peter then speaks openly, saying that it is unlawful for a Jew to associate with or visit a foreigner; but that God has shown him not to call any man common or unclean. Thus he openly declares the meaning of the vision and acknowledges the new order established by God.
Cornelius then recounts his own vision, explaining how the angel appeared to him and commanded him to send for Peter. He concludes by saying: “Now therefore we are all present before God, to hear all things that have been commanded you by the Lord.” These words reveal a disposition most fitting for receiving divine teaching: attentiveness, reverence, and readiness to obey.
Then Peter opens his mouth and says: “In truth I perceive that God shows no partiality (non est personarum acceptor Deus).” That is, God does not regard external distinctions such as nation or lineage, but looks upon the heart. “But in every nation, he who fears Him and works righteousness is acceptable to Him.”
Here Peter clearly affirms that the grace of God is offered to all, and that those who are disposed by fear of God and good works are prepared to receive it.
He then preaches Jesus Christ, proclaiming Him as Lord of all, recounting His life, His works, His death, and His resurrection. He testifies that Christ was ordained by God as judge of the living and the dead, and that through His name all who believe in Him receive remission of sins.
While Peter is still speaking these words, the Holy Spirit falls upon all who hear the word. This is a most clear sign of divine approval, for before baptism itself, the Gentiles receive the Holy Spirit, just as the Apostles had at the beginning.
The faithful from the circumcision who had come with Peter are astonished, because the gift of the Holy Spirit is poured out even upon the Gentiles. For they hear them speaking in tongues and magnifying God.
Then Peter declares: “Can anyone forbid water, that these should not be baptized, who have received the Holy Spirit just as we have?” By this he shows that no obstacle remains, and that those whom God has cleansed inwardly should also receive the outward sacrament.
And he commands them to be baptized in the name of Jesus Christ. Thus the calling of the Gentiles is completed, and the unity of the Church is manifested, gathered from both Jews and nations into one body.
Finally, they ask him to remain for some days. This indicates their desire for further instruction and the strengthening of their faith.
CONTINUE
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