“While Peter was still speaking these words, the Holy Spirit fell on all who heard the word. And the believers of the circumcision, as many as had come with Peter, were astonished, because the gift of the Holy Spirit had been poured out on the Gentiles also. For they heard them speaking with tongues and magnifying God.” Notice how God manages things providentially. He does not let the speech be finished, or the baptism take place at Peter's command. Instead, once He has made clear how admirable their state of mind is, and the work of teaching has begun, and they have believed that baptism truly is the remission of sins, then the Spirit immediately comes upon them. God arranges it this way to give Peter a powerful ground of justification. And it is not simply that the Spirit came upon them, but “they spoke with tongues,” which was what astonished those who had come together. They thoroughly disliked the whole affair, and that is why the whole thing comes from God. As for Peter, you could almost say that he is there only to be taught (with them) the lesson that they must take the Gentiles in hand, and that they themselves are the ones who must do it. For if, even after all these great events, questions are still raised about it both in Caesarea and in Jerusalem, what would have happened if these (tokens) had not kept pace, step by step, with the progress of the affair? That is why it is carried to a kind of excess. Peter seizes his advantage, and look at the plea he makes of it: “Can anyone forbid water, so that these should not be baptized, who have received the Holy Spirit just as we have?” (v. 47.) Notice the conclusion he brings it to, and how he has been laboring to bring this forth. That is how (entirely) he was of this mind! “Can anyone,” he asks, “forbid water?” It is almost the language of someone triumphantly pressing his advantage (ἐπεμβαίνοντος) against anyone who would forbid it, anyone who would say that this ought not to happen. The whole thing, he says, is complete: the most essential part of the business, the baptism with which we were baptized. “And he commanded them to be baptized in the name of Jesus Christ.” (v. 48.) Only after he has cleared himself, and not before, does he command them to be baptized, teaching them by the facts themselves. That is how much the Jews disliked it! That is why he first clears himself, even though the very facts cry aloud, and only then gives the command. “Then they asked him”—and well they might—“to stay some days,” and from then on he does stay, with confidence. “And the Apostles and brothers who were in Judea heard that the Gentiles had also received the word of God. And when Peter had come up to Jerusalem, those of the circumcision contended with him, saying, You went in to uncircumcised men and ate with them.” (ch. xi. 1–3.) After such great things, “those of the circumcision contended.” Not the Apostles, God forbid! It means that they took no small offense. And look at what they allege. They do not say, Why did you preach? but, Why did you eat with them? Peter does not stop to notice this lame objection, and lame it certainly is. Instead he takes his stand (ἵσταται) on that great argument: If they were given the Spirit Itself, how could anyone refuse to give them baptism? But how is it that in the case of the Samaritans this did not happen, and that, on the contrary, there was no controversy either before their baptism or after it, and they did not resent it there, but in fact, as soon as they heard about it, sent the Apostles for this very purpose? (ch. viii. 14.) True, but in the present case this is not what they are complaining about either, for they knew that it came from Divine Grace. What they say is, Why did you eat with them? Besides, the difference is not as great for Samaritans as it is for Gentiles. Moreover, it is arranged (as part of the Divine plan) that he is accused in this way, precisely so that they may learn, for Peter would not have related the vision without being given some occasion. But notice how free he is from all self-exaltation and desire for empty praise. For it says, “But Peter explained the matter to them from the beginning, setting it out in order, and said, I was in the city of Joppa, praying.” He does not say why, or on what occasion. “And in a trance I saw a vision: a certain vessel descending, like a great sheet let down from heaven by four corners, and it came right down to me (v. 4, 5). When I had fixed my eyes on it, I considered it and saw four-footed animals of the earth, and wild beasts, and creeping things, and birds of the air. And I heard a voice saying to me, Get up, Peter; kill and eat.” (v. 6, 7.) It is as if he were saying: This alone would have been enough to persuade me, my having seen the linen sheet, but a Voice was added besides. “But I said, Not so, Lord, for nothing common or unclean has ever entered my mouth.” (v. 8.) Do you see? “I did my part,” he says. “I said that I have never eaten anything common or unclean.” This answers their charge, “You went in and ate with them.” But he does not say this to Cornelius, for there was no need to mention it to him. “But the voice answered me again from heaven, What God has cleansed, do not call common. And this happened three times, and everything was drawn up again into heaven.” (v. 9, 10.) The essential points were the ones (that ensued at Cæsarea), but with these he prepares the way for them. Notice how he justifies himself (by reasons) and refrains from using his authority as teacher. For the more gently he expresses himself, the more receptive he makes them. “Never,” he says, “has anything common or unclean entered my mouth. And look”—this too was part of his defense—“three men stood at the house where I was, sent to me from Caesarea. And the Spirit told me to go with them, doubting nothing.” (v. 11, 12.) Do you see that making laws belongs to the Spirit? “And these also went with me.” Nothing could be humbler than his citing the brothers as witnesses! “These six men, and we entered the man's house, and he told us how he had seen an angel in his house, who stood and said to him, Send men to Joppa and call for Simon, whose surname is Peter, who will tell you words by which you and all your household will be saved.” (v. 13, 14.) He does not mention the words the Angel spoke to Cornelius, “Your prayers and your alms have come up as a memorial before God,” so as not to offend them. But what does he say? “He will tell you words by which you and all your household will be saved.” He adds this with good reason. He also says nothing about the man's fitness (ἐπιεικές). He might have said: “The Spirit sent (me), God commanded, on the one hand summoning (me) through the Angel, on the other urging (me) on and resolving my doubts about these things. What was I to do?” He says none of these things, however. Instead he makes his strong point out of what happened last, which was an irrefutable argument even by itself. “And as I began to speak,” etc. (v. 15.) Then why did this not happen alone? God does this out of superabundance (ἐκ περιουσίας), to show that the beginning did not come from the Apostle either. But if he had set out on his own initiative, without any of these things having happened, they would have been deeply hurt. So from the beginning he wins their minds over to his side*, saying to them, “Who have received the Holy Spirit just as we have.” And not content with this, he also reminds them of the Lord's words: “Then I remembered the word of the Lord, how he said, John indeed baptized with water, but you will be baptized with the Holy Spirit.” (v. 16.) He means that nothing new has happened, only what the Lord foretold. “So there was no need to baptize?” (Comp. p. 158.) But the baptism had already been completed. And he does not say, I ordered them to be baptized. What does he say? “If then God gave them the same gift as He gave us, who believed in the Lord Jesus Christ, who was I that I could withstand God?” (v. 17.) He shows that he himself had done nothing. For the very thing we have obtained, he says, is the same thing those men received. That is why he says “The same gift,” to shut their mouths more effectively. Do you see how he does not allow them to have less? When they believed, he says, God gave them the same gift as He gave us who believed in the Lord, and He Himself cleanses them. And he does not say, To you, but, To us. Why do you feel aggrieved when we call them partakers (with us?) “When they heard these things, they fell silent and glorified God, saying, Then God has granted to the Gentiles also repentance that leads to life.” (v. 18.) Do you see that it all came from Peter's speech, from his admirably skillful way of relating the facts? They glorified God that He had given repentance to them (καὶ αὐτοῖς) as well. They were humbled by these words. So from then on the door of faith was opened to the Gentiles. But, if you like, let us look over again what has been said. “While Peter was still speaking,” etc. (Recapitulation.) He does not say that Peter was astonished, but “those of the circumcision,” since he knew what was being prepared. And yet they should have marveled at how they themselves had come to believe. When they heard that they had believed, they were not astonished. They were astonished when God gave them the Spirit. Then “Peter answered and said,” etc. (v. 47.) And that is why he says, “God has shown that I should not call any human being common or unclean.” (v. 28.) He knew this from the first, and plans his speech in advance (with a view to it). Gentiles? What Gentiles, from now on? They were no longer Gentiles, now that the Truth had come. It is nothing surprising, he says, if they received the Spirit before the act of baptism. The same thing happened in our own case. Peter shows that they were not baptized like the rest either, but in a much better way. This is why the thing takes place in this manner: so that they may have nothing to say, and may count them equal to themselves even on this score. “And they begged him,” it says, “to stay some days.” (v. 48.) “And the Apostles and brothers,” etc. “And those of the circumcision contended with him.” (ch. xi. 1, 2.) Do you notice how they were not kindly disposed toward him? They said, “You went in to uncircumcised men and ate with them.” (v. 3.) Do you see how zealous they were for the Law? They were not abashed by Peter's authority, or by the signs that had taken place, or by the success achieved, what a thing it was that the Gentiles had “received the word.” Instead they contended about those petty things. For if none of those (signs) had taken place, would the success (itself) not have been enough? But Peter does not frame his defense that way, for he was wise; or rather, it was not his own wisdom, but the Spirit who spoke the words. And through the substance of his defense he shows that he was not the author on any single point, but God was on every point, and he lays the whole thing on Him. “The trance,” he says, “it was He who caused me to fall into it, for ‘I was in Joppa,’ etc. The vessel, it was He who showed it. I objected. He spoke again, and even then I did not listen. The Spirit commanded me to go, and even then, though I went, I did not rush. I reported that God had sent me, and after all this, even then I did not baptize; again God did the whole thing. God baptized them, not I.” And he does not say, So was it not right to add the water? Instead, implying that nothing was lacking, he says, “Who was I, that I should withstand God?” What a defense this is! For he does not say, Now that you know these things, be quiet. What does he say? He stands up to their attack, and against their accusation he pleads, “Who was I, to be able to hinder God?” It was not possible for me to hinder: a forceful plea indeed, and one that could well put them to shame. So at last they were afraid, and “they fell silent and glorified God.” In the same way we too should glorify God for the good things that happen to our neighbors, only not in the way that the rest of the newly baptized are insulted when they see others receiving baptism and immediately departing this life. It is right to glorify God, even if all are saved. And as for you, if you are willing, you have received a greater gift (than they). I do not mean with respect to baptism, for there the gift is the same for him as for you. I mean that you have received a set time for winning distinction. The other man put on the robe and was not allowed to show himself in it in the procession, whereas God has given you every opportunity to use your weapons for the right purpose and so to put them to the test. The other man goes his way with only the reward of his faith. You stand in the race, able both to obtain an abundant reward for your works and to show yourself as much more glorious than he is as the sun is than the smallest star, as the general, or rather the Emperor himself, is than the lowest soldier. Then blame yourself, or rather, do not blame yourself but correct yourself, for it is not enough to blame yourself; it is in your power to enter the contest again. Have you been thrown? Have you been badly hurt? Get up and recover yourself. You are still in the race; the meeting (θέατρον) has not yet broken up. Do you not see how many who have been thrown in wrestling have later taken up the fight again? Only do not fall willingly. Do you consider him fortunate for departing this life? Consider yourself much more fortunate. Was he released from his sins? But you, if you are willing, will not only wash away your sins but will also have achievements (of good works), which is not possible in his case. It is in our power to recover ourselves. Repentance has great healing remedies (φάρμακα). Let no one despair of himself. The person who truly deserves to be despaired of is the one who despairs of himself. That person has no more salvation and no hope. What is dreadful is not falling into a depth of evils, but lying there once you have fallen. What is impious is not coming into such a condition, but making light of it. Tell me, is the very thing that ought to make you earnest the thing that makes you reckless? Having received so many wounds, have you given up? The soul can have no incurable wound. The body has many such wounds, but the soul has none. And yet we never stop trying to cure the body's wounds, while we are careless about the soul's. Do you not see the thief (on the cross), and how short a time it took him to achieve (his salvation)? Do you not see the Martyrs, and how short a time it took them to accomplish the whole work? “But martyrdom is not to be had these days.” True, but there are contests to be had, as I have often told you, if only we were willing. “For those who want,” says the Apostle, “to live godly lives in Christ Jesus will suffer persecution.” (2 Tim. iii. 12.) Those who live godly lives are always undergoing persecution, if not from men, then at least from evil spirits, which is a more grievous persecution. Yes, and it is first and foremost because of ease and comfort that those who are not vigilant undergo this. Or do you think that living at ease is a trivial persecution? This is more grievous than all; this is worse than persecution. For ease makes the soul slack (χαυνοἵ), like a running flux, and persecution and ease are like summer and winter. But to show you that this is the worse persecution, listen. It puts the soul to sleep and brings on excessive yawning and drowsiness. It stirs up the passions on every side. It arms pride, it arms pleasure, it arms anger, envy, craving for empty praise, jealousy. But in time of persecution none of these can stir up trouble. Instead, fear comes in and plies the whip vigorously, as one does with a barking dog, and does not let any of these passions so much as try to bark. Who will be able to indulge in craving empty praise in time of persecution? Who will be able to live for pleasure? Not one. Instead there is much trembling and fear, producing a great calm, settling the harbor into stillness, and filling the soul with awe. I have heard from our fathers (for may God grant that it not happen in our own time, since we are told not to ask for temptation) that in the persecution of old one could see people who were truly Christian. None of them cared about money, none about wife, none about children, or home, or country. The one great concern of all was to save their lives (or, souls). There they were in hiding, some in tombs and burial vaults, some in deserts; yes, tender and delicate women too, struggling all the while against constant hunger. Then consider whether any longing for sumptuous, luxurious living ever entered the mind of a woman hiding beside a coffin (παρὰ λάρνακι), waiting for her female servant to bring her meal, trembling for fear of being caught, and lying in her terror as if in a furnace. Was she even aware that there ever was such a thing as luxurious living, that such things as fine clothes and jewelry exist at all (ὅτι κόσμος ὅλως ἐστίν)? Do you see that the persecution is now, with our passions attacking us like wild beasts on every side? This is the severe persecution now, both in this respect and especially if it is not even thought to be persecution at all. For this (persecution) has this further evil in it: though it is war, it is thought to be peace, so that we do not even arm ourselves against it or even get up. No one fears, no one trembles. But if you do not believe me, ask the pagans, the persecutors: when was the conduct of the Christians stricter, when were they all more thoroughly tested? They had indeed become few in number then, but they were rich in virtue. For tell me, what good is it to have hay in abundance, when there could be precious stones? Quantity is measured not by the sum of numbers but by proven worth. Elijah was one man, yet the whole world was not worth as much as he was. And yet the world consists of myriads; but they are no myriads at all when they do not even measure up to that one man. “One who does the will of God is better than ten thousand transgressors,”⁠a for the ten thousands have not yet reached the one. “Do not desire a multitude of worthless children.” (Ecclus. xvi. 1.) Such people bring more blasphemy on God than if they were not Christians. What do I need a multitude for? It is (only) more food for the fire. One can see this even with the body: moderate food with health is better than a (fatted) calf with harm. This is more food than the other: this is food, but that is disease. One can see this in war too: ten skilled and brave men are better than ten thousand with no experience. Besides doing no work themselves, these latter also hinder those who do work. One can see the same thing in a ship: two experienced sailors are better than any number of unskilled ones, for these will sink the ship. I say these things not because I look on your numbers with an evil eye, but because I want all of you to be proven men, and not to trust in your numbers. Those who go down into hell are far more numerous, but the Kingdom is greater than hell, however few it contains. The multitude of the people (Israel) was like the sand of the sea, yet one man saved them. Moses was only one man, and yet he accomplished more than all of them. Joshua was one man, and he was able to do more than the six hundred thousand. Let us not make it our only concern that (the people) be many, but rather that they be excellent. Once this has been achieved, the other will follow too. No one wants to make a house spacious right from the start; he first makes it strong and secure, then spacious. No one lays foundations in a way that will get him laughed at. Let us aim first at this, and then at the other. Where this is present, the other will also be easy; but where this is absent, the other, even if it is present, does no good. For if there are people who are able to shine in the Church, numbers will soon follow; but where there are no such people, the numbers will never be good for anything. How many people do you suppose there are in our city who are likely to be saved (τοὺς σωζομένους)? What I am about to say is unpleasant, but I will say it anyway. Among all these myriads, not even a hundred can be found who are likely to be saved; in fact, I have my doubts even about these. For think what wickedness there is among the young, what apathy among the old! No one makes it his business to look after his own boy. No one is moved by anything he sees in an elder to strive to imitate him. The models have been defaced, and that is why the young do not become admirable in conduct either. Do not tell me, “We are a sizable multitude.” This is the talk of people who speak without thought or feeling (ψυχρὥν.) In human affairs, it is true, this might be said with some show of reason; but where God is concerned, (to say this with regard to Him) as if He needed us can never be allowed. In fact, let me tell you, even in the former case this is a senseless thing to say (ψυχρόν). Listen. If a person has a great number of servants and they are a corrupt lot, what a miserable time he will have of it! For someone who has none, the hardship apparently comes down to this: he is not waited on. But when a person has bad servants, the evil is that he is ruining himself in the process, and the damage is greater (the more there are of them.) For having to fight with others and wage a (continual) war is far worse than having to be one's own servant. I say these things so that no one may admire the Church for its numbers, but so that we may strive to make the multitude tested and approved, so that each person may be earnest about his own share of the duty: not only for his friends, nor for his relatives, as I am always saying, nor for his neighbors, but so that he may attract strangers too. For example, Prayer is going on. There they lie (on bended knees), all the young, stupidly unconcerned (ψυχροὶ), (yes,) and old too: filthy nuisances rather than young men, giggling, laughing out loud, talking (for I have heard even this going on), and jeering at one another as they lie sprawled on their knees. And there you stand, young man or elder. Rebuke them if you see them (behaving thus). If anyone will not stop, scold him more severely. Call the deacon, threaten, do whatever is in your power. And if he dares to do anything to you, you will certainly have everyone on your side. For who is so irrational that, seeing you scolding such conduct and them being scolded, he would not take your side? Go your way, having received your reward from the Prayer.—In a master's house, we consider those servants the most loyal who cannot bear to see any of his household goods in disorder. Answer me: if at home you saw the silver plate lying tossed outside, you would pick it up and bring it into the house, even though it is not your job. If you saw a garment thrown out of its place, even though it is not in your care, even if you are on bad terms with the person whose job it is, would you not still put it right out of goodwill toward the master? So it is in the present case. These people are part of the household goods. If you see them lying about in disorder, set them right. Come to me; I do not refuse the trouble. Inform me; make the offender known to me. I cannot see everything; forgive me (in this). See what wickedness spreads over the whole world! Was I wrong to say that we are (no better than) so much hay, (disorderly as) a troubled sea? I am not talking about those (young people), that they behave this way; (what I complain of, is) that such sleepy indifference possesses those who come in here that they do not even correct this misbehavior. Again, I see others standing and talking while Prayer is going on, and the more consistent of them (do this) not only during the Prayer, but even while the Priest is giving the Benediction. Oh, the horror! When will there be salvation? When will we be able to propitiate God?—Soldiers go to their entertainment, and you will see them all keeping time in the dance, with nothing done carelessly. Just as in embroidery and painting an exceptional harmony and balance results at once from the orderly arrangement of each individual part of the composition, so it is here: we have one shield, one head, all of us (in common). And if even some minor point is thrown out of place through carelessness, the whole is thrown out of place and spoiled, and the good order of the many is defeated by the disorder of one part. And, a fearful thing to think about, you come here, not to an entertainment, not to perform in a dance, and yet you stand in disorder. Do you not know that you are standing in the company of angels? With them you chant, with them you sing hymns, and do you stand there laughing? Is it not amazing that a thunderbolt is not hurled, not only at those (who behave thus), but at us as well? For such behavior might well be punished with the thunderbolt. The Emperor is present and is reviewing the army, and do you stand laughing with His very eyes on you, and put up with seeing someone else laughing? How long are we to go on scolding, how long complaining? Should not such people be treated as real plagues and nuisances, as abandoned, worthless reprobates full of countless evils, and be driven out of the Church? When will these people stop laughing, who laugh in the hour of the dread Mystery (ἑν ὣρᾳ φρίκης)? When will they give up their trifling, who talk at the very moment of the Benediction? Do they have no sense of shame before those who are present? Do they have no fear of God? Are our own idle thoughts not enough for us? Is it not enough that our minds wander here and there in our prayers, without laughter and bursts of merriment intruding too? Is what is done here a theatrical entertainment? Ah, but I think it is the theaters that cause this. We owe it to the theaters that most of you refuse so stubbornly to be restrained and reformed by us. What we build up here is torn down there. And not only that, but the listeners themselves cannot help being filled with other kinds of filth besides. So the situation is just as if someone wanted to clean out a place with a fountain above it pouring out mud: however much you clean out, more runs in. So it is here. For when we clean people out, as they come here from the theaters with their filth, they go back there and take in a larger supply of filth, as if they lived only to give us trouble, and then they come back to us loaded with dung: in their manners, in their movements, in their words, in their laughter, in their idleness. Then once again we start shoveling it out all over, as if we had to do this only so that, having sent them away clean, we might see them clog themselves with filth once more. Therefore I solemnly declare to you who are sound members that this will bring you judgment and condemnation, and from now on I hand you over to God, if anyone who has seen someone behaving disorderly, if anyone who has seen someone talking, especially in that part (of the Service), does not report him or bring him around (to a better behavior). Doing this is better than prayer. Leave your prayer and rebuke him, so that you may both do him good and gain profit yourself, and so that we may all be able to be saved and attain the Kingdom of Heaven, through the grace and loving-kindness of our Lord Jesus Christ, with Whom, to the Father and the Holy Spirit together, be glory, dominion, and honor, now and always, and forever and ever. Amen.