[543] 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,' though after the Resurrection they were commanded to baptize all nations,' 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?' 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, until 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."
[544] E. D. F. Edd. omit this clause, see note x: and A. B. for oude...edexato have ouden...edeixato, which is evidently corrupt. "Neither did he at once receive these Gentiles: not until the Spirit expressly commanded him."
[545] So Cat. and the mss. except E., which has ou tous geitonas eroton, 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.
[546] Here Edd. from E. have, "Wherefore did he not receive them immediately, but asks this question?" but D. F. insert it as above, Ora pos ouk eutheos autous edexato, with the addition, alla punthanetai. In the next sentence: A. B. C. Cat. eiden stratioten, eiden anthropon; i.e. Saw a soldier, saw him, as he would have seen any common man, without fear. For this, D. F. have eide stratiotas anthropous. E. Edd. eide stratiotas ontas tous epistantas.--Below, for kai zetesas A. B. C. Cat. which the other mss. omit, we correct, hon ezetesan.
[547] In the old text, the last words of the citation, v. 22. eis ton oikon autou. the rest being lost, are joined on to hina xenise: Cat. eis ton oikon autous. Edd. from E. D. F. "But why do they say, Sends for thee into his house?' Because he had given them this order. And perhaps also, by way of apology, they as good as say, Do not find fault (meden katagnos;) not as of contempt has he sent, etc." In A. B. C. Cat. me kataphroneses, for which Sav. marg. has hos an eipoien, me kataphr., is corrupt: perhaps it should be me nomises, hoti katephronese se; ouch hos k. t. l.
[548] 'all' (A. kai) ekei parontos autou ekousan an (A. tauta akouein). We read, parontes, 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. Allos de kai ekei parontes mallon autou ekousan an. "And besides by being there present they would the more hear him (Peter)," what he had to say.
[549] Here Edd. from E. have, "Wherefore did he not receive them immediately, but asks this question?" but D. F. insert it as above, Ora pos ouk eutheos autous edexato, with the addition, alla punthanetai. In the next sentence: A. B. C. Cat. eiden stratioten, eiden anthropon; i.e. Saw a soldier, saw him, as he would have seen any common man, without fear. For this, D. F. have eide stratiotas anthropous. E. Edd. eide stratiotas ontas tous epistantas.--Below, for kai zetesas A. B. C. Cat. which the other mss. omit, we correct, hon ezetesan.
[550] 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 tes oiketeias) he did the same. For not as we, who," etc.
[551] A. B. kai epi tes oiketeias de houtos. 'All' houtos ouch houtos, alla meta tes oikias hapases. & 244;sper gar k. t. l. C., kai epi t. oik. de ouketi kakos, alla dikaios; hosper gar k. t. l. Below, the modern text has, "he feared God with all his house, 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 phesin kai autos, 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:' 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,' 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.
[552] kan eis tas lampadas (E. Edd., kaminous) hapsetai(empese, E. D. F. Edd.) In the next sentence, Haute he pege 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.
[553] Kaitoige ouden ison. & 174;An gar su tautes k. t. l.--Edd., Ouden tautes ison. & 174;An su tautes k. t. l. "Nothing like this fountain. If then," etc.--Below, Otan analiske, hotan dapana, k. t. l. in itself, may perhaps be better referred to the giver of alms: "when (one) expends, when one lavishes (alms)," etc. but in that case the connection is obscure.