ACC ~ Acts 10 v34 - 43

OVERVIEW:

That God is no respecter of persons does not mean that all prayers are answered as we would like (AMBROSE). Nonetheless, God in an abundance of mercy calls even sinners, and so there is no surprise that he pours out greater blessings on those who strive to live justly and to know the truth. God answers our ultimate desires for this truth, even when our passion for it, like Saul’s, leads us astray (CHRYSOSTOM). By coming to a full and complete comprehension of the truth of God in Christ, Cornelius, in living as a God-fearer, stands as testimony to the truth of the Old Covenant (IRENAEUS), and God’s invitation through Peter to the Gentiles only affirms the Jews’ position of primacy in the order of salvation (CHRYSOSTOM). But this reconciliation of peace between God and creation in the Spirit is for all, and Christ prefigured our access to it in his humble submission to baptism at the hands of John (BEDE), a baptism that shows forth the unity of the Trinity (GREGORY OF NYSSA, BASIL) and teaches us the truth of who God is and who we are in Christ (BASIL). Our access to this salvation comes through his sin-and-death-destroying incarnation, crucifixion, death and resurrection in which our souls participate through a faith in Christ, the anointed One (GREGORY OF NYSSA), a faith that is called forth by the various proofs that he gave to the apostles (THEODORET, SEVERUS) and to which all the prophets bear witness (DIDYMUS). Modern commentators are puzzled by Peter’s words that imply knowledge of Jesus to some degree. Chrysostom makes a distinction between knowing about Jesus (which is how he understands Peter’s words) and knowing Jesus. For the moderns, the assumption that those in Caesarea would have known something of Jesus is a saying hard to bear. Fitzmyer claims these words “are to be understood as addressed to the Christian reader of Acts, not to Cornelius” (464). The contrast with the Fathers shows up the oddity of this statement in that they have the confidence to take everything as addressed to their current situation, even someone as historically grounded as Chrysostom. Another enlightening point of contrast with the Fathers occurs at verse 40. Fitzmyer makes a distinction between when Jesus was raised and when he was known to have risen: “Peter dates the resurrection of Christ on the ‘third day’ after his death. Actually no one knows when the ‘resurrection’ [sic] occurred. The tomb in which Jesus was buried was discovered on the ‘third day’ after his death, when one counts both ends (day of death, sabbath, day after sabbath)” (465). Fitzmyer finds proof for this distinction in Luke 23:43, where Jesus says to the penitent thief, “Today you shall be with me in paradise,” and he concludes “‘today’ must refer to the day of Jesus’ death” (ibid). By use of the familiar dichotomy of body and soul, however, Gregory of Nyssa is able to take account of both passages without denying what is here stated so plainly: God raised him on the third day. Other commentators ponder the gradual transformation of Peter: did his vision or God’s association, through his angel, with Cornelius, lead Peter to perceive that God shows no partiality? They conclude that Luke may well have both factors in mind. This attempt, as it were, to inhabit the text, is not found much among the ancients, except for Chrysostom. Other commentators see Peter here coming to a full realization of the import of having been called from Caesarea.

10:34 | No Partiality

GOD ANSWERS OUR PRAYERS FREELY. AMBROSE: Even if God is merciful, were he always granting the prayers of all he would seem no longer to act freely, but, as it were, like someone under compulsion. Then, since all ask, if he were to hear all, no one would die. How many things do you not ask for daily? Must God’s design be destroyed because of you? When you know that a petition cannot always be granted, why do you grieve that sometimes your petition is not obtained? ON HIS BROTHER SATYRUS 1.65.

THOSE WHO CHOOSE THE WAY OF VIRTUE. CHRYSOSTOM: “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. HOMILIES ON GENESIS 22.18.

10:35 | Anyone Who Does What Is Right

GOD DOES NOT OVERLOOK THE RIGHTEOUS. CHRYSOSTOM: What then? Was he “a respecter of persons” beforetime? God forbid! For beforetime likewise it was just the same: “anyone who fears him and does what is right is acceptable to him.” As when Paul says, “When Gentiles who have not the law do by nature what the law requires,” and “who fears him and does what is right,” he assumes both doctrine and manner of life “is acceptable to him.” For, if he did not overlook the magi, nor the Ethiopian, nor the thief nor the harlot, much more shall he not overlook those who do what is right. “What say you then to this, that there are reasonable and civilized people, and yet they are not willing to believe?” There you yourself have named the cause: they do not want to believe. But besides the reasonable person that he speaks of here, is not this sort of person the one “that works righteousness,” that is, the one 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 is such, God only knows. See how this man was acceptable. See how, as soon as he heard, he was persuaded. “And now,” you say, “if an angel were to come, anyone, no matter who he may be, would believe.” But the signs of today are much greater than these here, and many still do not believe. HOMILIES ON THE ACTS OF THE APOSTLES 23.

GOD REWARDS THE PASSIONATE HEART. CHRYSOSTOM: 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. HOMILIES ON 1 CORINTHIANS 8.4.

CORNELIUS FEARED GOD. IRENAEUS: He thus clearly indicates, that he whom Cornelius had previously feared as God, of whom he had heard through the law and the prophets, for whose sake also he used to give alms, is, in truth, God. The knowledge of the Son was, however, lacking to him. AGAINST HERESIES 3.12.7.

10:36 | The Word Sent to Israel: Peace

THE JEWS NOT CAST OFF. CHRYSOSTOM: That [the Jews] may not seem to be in the condition of persons cast off he adds, “You know the word that he sent to Israel, preaching good news of peace by Jesus Christ (he is Lord of all).” He says this for the sake of the Jews, that he may persuade them also. This is why he forces Cornelius to speak. He says that he “is Lord of all.” But observe at the very outset, “The word,” he says, “which he sent to Israel”; he gives them the preeminence. Then [Peter] adduces these Gentiles themselves as witnesses, “You know,” says he, “the word which was proclaimed throughout all Judea, beginning from Galilee after the baptism which John preached, how God anointed Jesus of Nazareth with the Holy Spirit and with power; how he went about doing good and healing all that were oppressed by the devil, for God was with him.” He does not mean, You know Jesus, for they did not know him, but he speaks of the things done by him. HOMILIES ON THE ACTS OF THE APOSTLES 23.

ALL MAY RECEIVE FORGIVENESS OF SINS. BEDE: He says, “It is clear that God is no respecter of persons, for he sent his only begotten Son, who is the Lord and creator of all, to make peace with the human race. In his name, as the prophets bore witness, not only the Jews, but all who believe, may receive forgiveness of sins.” COMMENTARY ON THE ACTS OF THE APOSTLES 10.36.

10:38 | God Anointed Jesus of Nazareth

PROOF FROM THE GOOD THAT HE DID. CHRYSOSTOM: First he discourses of Jesus’ 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 that he achieved “throughout all Judea.” For, he says, you know “the word that was proclaimed throughout all Judea,” and, what is the wonderful part of it, “beginning from Galilee after the baptism that John preached: how God anointed Jesus of Nazareth with the Holy Spirit and with power; how he went about doing good and healing all who were oppressed by the devil, for God was with him. First he speaks of his success, and then again [Peter] says concerning him, “Jesus of Nazareth.” Why, what a stumbling block, this birthplace! “How God anointed him with the Holy Spirit 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 who 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.” HOMILIES ON THE ACTS OF THE APOSTLES 23.

ANOINTED WITH THE SPIRIT AND WITH POWER. BEDE: Another text says, “Inasmuch as God anointed him.” John preached Jesus inasmuch as God anointed him with the Holy Spirit at the time when he said, “He will baptize you with the Holy Spirit”; and again, “I saw the Spirit descending as a dove upon him.” Jesus was anointed “not with oil but with the gift of grace, which is signified by the visible oil with which the church anoints those who are baptized. Yet, Christ was not anointed with the Holy Spirit at the time when it descended as a dove upon him at his baptism, for at that time he condescended to prefigure his body, that is, his church, in which the baptized principally receive the Holy Spirit. Rather, he must be understood to have been anointed with a mystical and invisible anointing when the Word of God was made flesh, that is, when human nature, without any preceding merits from good works, was joined to God the Word in the womb of the Virgin, so as to become one person with him. Because of this we confess that he was born of the Holy Spirit and of the Virgin Mary.” COMMENTARY ON THE ACTS OF THE APOSTLES 10.38A.

THE HOLY SPIRIT SHARES IN HIS KINGSHIP. GREGORY OF NYSSA: But the Son, having all things which are the Father’s, is himself proclaimed a king by holy Scripture. Now the divine Scripture says that the Holy Spirit is the unction of the Only Begotten, interpreting the dignity of the Spirit by a transference of the terms commonly used in this world. For as, in ancient days, in those who were advanced to kingship, the token of this dignity was the unction that was applied to them, and when this took place there was thenceforth a change from private and humble estate to the superiority of rule, and he who was deemed worthy of this grace received after his anointing another name, being called, instead of an ordinary man, the Anointed of the Lord. For this reason, that the dignity of the Holy Spirit might be more clearly shown to humankind, he was called by the Scripture “the sign of the kingdom” and “Unction,” whereby we are taught that the Holy Spirit shares in the glory and kingdom of the only begotten Son of God. For as in Israel it was not permitted to enter upon the kingdom without the unction being previously given, so the word, by a transference of the terms in use among ourselves, indicates the equality of power, showing that not even the kingdom of the Son is received without the dignity of the Holy Spirit. And for this reason he is properly called Christ, since this name gives the proof of his inseparable and indivisible conjunction with the Holy Spirit. If, then, the only-begotten God is the Anointed, and the Holy Spirit is his Unction, and the appellation of Anointed points to the kingly authority, and the anointing is the token of his kingship, then the Holy Spirit shares also in his dignity. If, therefore, they say that the attribute of Godhead signifies dignity and the Holy Spirit is shown to share in this last quality, it follows that he who partakes in the dignity will also partake in the name that represents it. ON THE HOLY TRINITY.

BAPTIZED IN THE NAME OF THE TRINITY. BASIL THE GREAT: Do not be misled because the apostle frequently omits the names of the Father and the Holy Spirit when he speaks of baptism. Do not imagine because of this that the invocation of their names has been omitted. St. Paul says, “As many of you as were baptized into Christ have put on Christ” and … “all of us who have been baptized into Christ Jesus were baptized into his death.” To address Christ in this way is a complete profession of faith, because it clearly reveals that God anoints the Son (the anointed One) with the unction of the Spirit. We can learn this from Peter’s words in Acts, “God anointed Jesus of Nazareth with the Holy Spirit,” or from Isaiah, “The Spirit of the Lord God is upon me, because the Lord has anointed me,” or from the Psalms, “Therefore God, your God has anointed you with the oil of gladness above your fellows.” But the Scripture also speaks of baptism in the context of the Spirit alone, for example, “For by one Spirit we are all baptized into one body.” There are other passages that agree with this: “You shall be baptized with the Holy Spirit,” and “He will baptize you with the Holy Spirit.” No one would claim that on the basis of these passages the invocation of the Spirit’s name alone makes baptism complete and perfect. ON THE SPIRIT 12.28.

SANCTIFIED BY THE SPIRIT. PSEUDO-BASIL: He is Christ [Anointed] because of the Spirit and the anointing that is in the Spirit. Therefore, the anointing of the Lord is not of something foreign to the divinity, nor is the name Christ nor those called Christian after him. For, in truth, someone would lament if the name of our salvation both had its source in a creature and were derived from a creature and if we had our adoption through a slave. A creature does not make a creature holy, but all creation is made holy by the sole holy one who says concerning himself, “I sanctify myself.” But through the Spirit he sanctifies. … The Spirit, of course, is not a creature but the mark of the sanctity of God and the fountain of holiness for all. In the holiness of the Spirit were we called, as the apostle teaches. This renews us and shows us once again to be the images of God, and through the bath of rebirth and renewal of the Holy Spirit we are made adopted sons [children] of God. AGAINST EUNOMIUS 5.

10:40 | Raised on the Third Day

BY DEATH HE CONQUERED THE DEATH OF HUMANITY. GREGORY OF NYSSA: Therefore, since it was necessary that the good Shepherd lay down his life on behalf of the sheep, so that through his own death he might destroy death, the captain of our salvation, by bringing death to pass, becomes a composite in his human nature, both as a priest and a lamb in the ability to receive a share of suffering. For since death is nothing but the dissolution of both soul and body, the one who united himself to both, I mean to both soul and to body, is separated from neither—“incapable of repentance,” as the apostle says, “are the graces of God.” So having distributed himself to both body and soul, on the one hand he opens paradise to the thief through his soul, and through his body he establishes the work of destruction. Now this is death’s obliteration, that the destruction annihilated in the life-giving nature is made impotent, and this, which happens in regard to these [body and soul] becomes a shared benefit and grace of our nature. In this way, he who is in both, through his resurrection fits together all that was separate, he who, according to his power, gives his body to the heart of the earth, as it has been written, while he puts his soul away from himself, saying, on the one hand, to his father, “Into your hands I hand over my spirit,” and on the other, to the thief, “Today you will be with me in paradise.” … So in this way he comes both to be in death and not to be mastered by death. … The proof … is the operation that worked incorruption with regard to the body and a passing over into paradise with regard to the soul. … He demonstrates this who says that “God raised him from the dead.” For not as Lazarus or anyone else of those who have returned to life by the power of another is he brought back to life—so clear is it how the resurrection of the Lord is to be conceived. Rather the Only Begotten himself raises up the person who was mixed together with himself, having both separated the soul from the body and having reunited both, and in this way a common salvation of human nature is effected. AGAINST APOLLINARIS.

10:41 | Those Who Were Chosen

PROOF OF THE RESURRECTION. THEODORET OF CYR: For since eating is proper to them that live this present life, of necessity the Lord by means of eating and drinking proved the resurrection of the flesh to those who did not acknowledge it to be real. This same course he pursued in the case of Lazarus and of Jairus’s daughter. For when he had raised up the latter he ordered that something should be given her to eat, and he made Lazarus sit with him at the table and so showed the reality of the rising again. DIALOGUE 2.

BELIEVING IN CHRIST IS EATING WITH CHRIST. SEVERUS OF ANTIOCH: Now, certainly, he shared a new food, one not in accord with the prior order in which he had eaten and drunk with them before the resurrection. For at that time, having been made similar to us in everything except for sin, he ate and drank just as we do. Moreover, clothing himself in the flesh, he willingly sought the benefit of nourishment, and so he willingly assimilated himself to the experience of hunger. After the resurrection he did not need to eat or drink anymore, but only as one believed in by and as one giving evidence to his intimate disciples. Another reason [he ate and drank was that] those who later on were to believe in the true nature of the body—that body that suffered voluntarily and arose in a divine way (totally driving away the idea of an accursed apparition and phantasm)—needed these actions. After the resurrection, he named food and drink for himself together with his disciples, not according to his previous practice but something new. CATENA ON THE ACTS OF THE APOSTLES 10.42.

10:43 | All the Prophets Bear Witness

THE PROPHETS BEAR WITNESS TO FORGIVENESS IN CHRIST. DIDYMUS THE BLIND: If one repents from the evil things he has done and believes in the name of the Lord, he receives absolution from the sins that he has sincerely recognized. All the prophets, whose teaching is brought to the people of the Jews, have spoken according to their trust and faith in their Father. Therefore it will be universally admitted that all the prophets testify that the absolution from sin is given to those who believe in the Lord. CATENA ON THE ACTS OF THE APOSTLES 10.43.