Acts 10:1–16

Now there was a certain man in Caesarea, named Cornelius, etc. One attains virtues not through virtues to faith, but through faith to virtues, as blessed Pope Gregory explains. For Cornelius (he says), whose alms were praised by an angel's witness before baptism, came not to faith through works, but to works through faith. For he had believed in the true God even before baptism, whom was he praying to? Or how had almighty God heard him, if he had not revealed himself to be perfected in goodness? Therefore, he knew the creator God of all, but he was ignorant that His almighty Son had been incarnated. He had the faith whose prayers and alms could be pleasing. By his good actions, he merited to know God perfectly, and to believe in the mystery of the Incarnation of His Only Begotten Son, so that he might come to the sacrament of baptism. Therefore, through faith, he came to works, but through works, he was solidified in faith.

"And there was a certain man in Caesarea, named Cornelius," etc. Cornelius, a Gentile living in Caesarea, devoted to almsdeeds and prayers, saw in a vision an angel of God saying to him: "Thy prayers and almsdeeds have reached the sight of the Lord: send men to Joppe to Peter, who lodgeth at the house of Simon the tanner, and have him come quickly to save thee." Meanwhile, as Peter in that house, about the sixth hour of the day, was hungry and desirous to taste somewhat, there came upon him an ecstasy of mind; and he saw a vessel like a white linen sheet, in which were all four-footed beasts, creeping things and fowls, be let down from heaven; and there came a voice to him: "Arise, Peter; kill and eat;" and a little later: "That which God hath cleansed, do not thou call unclean." This was done three times, and we know the vessel was taken back up to heaven. It signified, indeed, that nations all around the world would believe in the Lord Christ.

From the words of Peter, therefore, which he addressed in Caesarea to Cornelius the centurion, and those Gentiles with him, to whom the word of God was first preached, we can understand what the apostles used to preach, the nature of their preaching, and their idea with regard to God. For this Cornelius was, it is said, "a devout man, and one who feared God with all his house, giving much alms to the people, and praying to God always. He saw therefore, about the ninth hour of the day, an angel of God coming in to him, and saying, Thine alms are come up for a memorial before God. Wherefore send to Simon, who is called Peter." But when Peter saw the vision, in which the voice from heaven said to him, "What God hath cleansed, that call not thou common," this happened [to teach him] that the God who had, through the law, distinguished between clean and unclean, was He who had purified the Gentiles through the blood of His Son-He whom also Cornelius worshipped; to whom Peter, coming in, said, "Of a truth I perceive that God is no respecter of persons: but in every nation, he that feareth Him, and worketh righteousness, is acceptable to Him." 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.

This man is not a Jew, nor of those under the Law, but he had already forestalled our manner of life. Observe, thus far, two persons, both of high rank, receiving the faith, the eunuch at Gaza and this man; and the pains taken on behalf of these men. But do not imagine that this was because of their high rank: God forbid! it was because of their piety. For that the Scripture mentions their dignified stations, is to show the greatness of their piety; since it is more wonderful when a person being in a position of wealth and power is such as these were. What makes the praise of the former is, his undertaking so long a journey, and this when there was no season to require it, and his reading on his road, and while riding in his chariot, and his beseeching Philip, and numberless other points: and the great praise of the latter is, that he makes alms and prayers, and is a just man, holding such a command.

The reason why the writer describes the man so fully, is, that none may say that the Scripture history relates falsehoods: "Cornelius," he says, "a centurion of the band called the Italian band."

They do not mention that both the Ethiopian and Cornelius held office, but that by their wealth and the influence surrounding them they were not hindered from living devoutly. This man therefore is not a Jew, nor under the laws, but already had anticipated our way of life. Seeing him, the eye of simple-mindedness, that his deeds are fine but dead and yet he has no faith, sends a representative to judge the deeds, so as to crown with faith one who competes well. And he does this also for the instruction of Peter, and more for the weaker ones. About the ninth hour, when he had been released from care, and was in silence and devotion. For this reason the author makes the man known and revealed, so that no one might say he is lying. Through this also he indicated his rank. "From a band called the Italian." A band is what we now call a unit. [CHRYSOSTOM]

This Cornelius was neither a Jew nor one of those under the Law, and yet he already led the same way of life as we do. Here already two people invested with honors believe in Christ — the treasurer of the Ethiopian woman and this one, "a devout man who feared God with all his household." We do not care for our household members, but this man cared even for the soldiers. He was "a centurion of the cohort called the Italian." He makes this man known and provides detailed information about him so that no one would say that in Sacred Scripture there are errors against history. (It should be known that a cohort — speira — consisted of two hundred soldiers, and a custodia of sixty.)

For it is often said, "He deserved to believe, because he was a good man even before he believed." This may be said of Cornelius since his alms were accepted and his prayers heard before he had believed on Christ; and yet without some faith he neither gave alms nor prayed. For how did he call on him on whom he had not believed? But if he could have been saved without the faith of Christ, the apostle Peter would not have been sent as an architect to build him up. For, "Except the Lord build the house, they labor in vain who build it." And we are told, faith is of ourselves; other things that pertain to works of righteousness are of the Lord; as if faith did not belong to the building—as if, I say, the foundation did not belong to the building. But if the foundation primarily and especially belongs to the building, he labors in vain who seeks to build up the faith by preaching, unless the Lord in his mercy builds it up from within. Whatever, therefore, of good works Cornelius performed, whether before he believed in Christ or when he believed or after he had believed, all to be ascribed to God. Otherwise, it might be assumed that human initiative is being lifted up.

Moreover, those who pray should not come to God with fruitless or naked prayers. Petition is ineffectual when it is a barren entreaty that beseeches God. For as every tree that bringeth not forth fruit is cut down and cast into the fire; assuredly also, words that do not bear fruit cannot deserve anything of God, because they are fruitful in no result. And thus Holy Scripture instructs us, saying, "Prayer. is good with fasting and almsgiving." For He who will give us in the day of judgment a reward for our labours and alms, is even in this life a merciful hearer of one who comes to Him in prayer associated with good works. Thus, for instance, Cornelius the centurion, when he prayed, had a claim to be heard. For he was in the habit of doing many alms-deeds towards the people, and of ever praying to God. To this man, when he prayed about the ninth hour, appeared an angel bearing testimony to his labours, and saying, "Cornelius, thy prayers and thine alms are gone up in remembrance before God."

"A devout man," he says, "and one that feared God with all his house": that you may not imagine that it is because of his high station that these things are done. When Paul was to be brought over, there is no angel, but the Lord Himself: and He does not send him to some great one, but to a very ordinary person: but here, on the contrary, He brings the chief Apostle to these Gentiles, not sends them to him: herein condescending to their weakness, and knowing how such persons need to be treated. As indeed on many occasions we find Christ Himself hasting to such, as being more infirm. Or it may be because Cornelius was not able himself to leave his home.

But here again is a high commendation of alms, just as was there given by means of Tabitha. "A devout man," it says, "and one that feared God with all his house." Let us hear this, whoever of us neglect them of our own house, whereas this man was careful of his soldiers also. "And that gave alms," it says, "to all the people." Both his doctrines and his life were right.

Observe with whom the beginning of the Gentiles is made - with "a devout man," and one proved to be worthy by his works. For if, though the case be so, they are still offended, if this had not been the case, what would not have been the consequence!

Hear, all ye that are in military commands, all ye that stand beside kings. "A just man," it says, "fearing God; devout; and what is more than all, with all his house. Not as we: that our servants may be afraid of us, do everything, but not that they may be devout." And over the domestics too, so. Not so this man; but he was "one that feared God with all his house," for he was as the common father of those with him, and of all the others under his command.

See how great the virtue of alms, both in the former discourse, and here! There, it delivered from death temporal; here, from death eternal; and opened the gates of heaven. Such are the pains taken for the bringing of Cornelius to the faith, that both an angel is sent, and the Spirit works, and the chief of the Apostles is fetched to him, and such a vision is shown, and, in short, nothing is left undone. How many centurions were there not besides, and tribunes, and kings, and none of them obtained what this man did!

He clearly saw in a vision at about the ninth hour of the day, etc. He rightly receives the oracle to seek baptism at the ninth hour because in the death of Him, who surrendered His spirit at the ninth hour, he was to be baptized.

"He saw in a vision evidently, about the ninth hour of the day, an angel of God coming in to him, and saying unto him, Cornelius." Why does he see the angel? This also was in order to the full assurance of Peter, or rather, not of him, but of the others, the weaker ones. "At the ninth hour," when he was released from his cares and was at quiet, when he was engaged in prayers and compunction.

"He saw in a vision, evidently," etc. It was not in his sleep that the Angel appeared to him, but while he was awake, in the daytime, "about the ninth hour. He saw an Angel of God coming in unto him, and saying unto him, Cornelius. And when he looked on him, he was afraid." So occupied was he with himself. Implying, that it was in consequence of the Angel's calling him by a voice that he saw him; as, had he not called him, he would not have seen him: so taken up was he with the act in which he was engaged.

"He in a vision clearly saw about the ninth hour of the day an Angel of God, who came in to him." He sees an Angel to supplement Peter's faith. Or, rather, not for him, but for others, weaker in faith. "About the ninth hour of the day," when he had set aside his cares and was in quietness and rest.

It must be noted that whoever, with pure conscience, earnestly prays to God and gives alms, does not remain in the same condition, but God makes known, through the vision of an angel or through a pious person, the true faith through which we are saved. In the case where one does not know whether this or that action is pleasing to God, it is best earnestly to pray to God so that the truth may be revealed. This is essential especially if one is at a loss concerning the faith, what it is necessary to think or in whom one must believe. For this reason there are many heresies among those who seem to be Christians.

Cornelius, born of Gentile stock, was highly respected in the city of Caesarea; his life, given over to godly works, sanctified him for the waters, and he, who did whatever faith was inclined to perform in those washed by baptism, … began to believe through his actions. For an angel, sent from the stars, drawing near to [Cornelius] said, "The wealth that you distribute, the words that you pray, stand [pleasing] in the sight of the highest Lord. Rewards for your virtue will not be lacking. Accept the certain Way when Peter comes here." Thus the glistening messenger implanted with his word the commands for eternal washings.

Are there even now some who work from the first hour and others from the eleventh, and who are they?Perhaps [the answer to this] is most evident to anyone from the events recounted in the divinely inspired Scripture that while there are many, in the words of the apostle, who have learned the holy Scriptures from childhood, many still, such as Cornelius, although making good use of natural movements, are slow in coming to perfection of knowledge because of a lack of teachers. "For how," he says, "do they believe, if they do not hear?" If, therefore, it happens that some, like Cornelius, are engaged in nothing evil but rather are desirous of perfection and genuinely demonstrate the good that they can and that comes to their knowledge, to these God gives the same blessings as he did to Cornelius by not holding them culpable for the period of idleness, since it was not their fault, as I said, and he is content with their desire that was previously made manifest through their eager actions and what has been more diligently set right in relation to perfection.

Did you see what assurance came from prayers and almsgiving to this man, whose whole life was spent in the cloak and belt of the soldier? Let them hear this who have enlisted in the army and let them learn that military service presents no hindrance to virtue for the one who is willing to be sober. Let them learn that one can take great care of virtue, even though he wears the soldier's cloak and belt, even though he has a wife, the care of children, the management of a household, and even though he has undertaken a public duty. Look at this admirable man, who wore the soldier's cloak and belt, who commanded troops, for he was a centurion! Of what care did heaven deem him worthy because of his good will, his sobriety and his vigilance?And that you may know clearly that grace wings its way down to us from on high only after we have first done our fair share, hear the story itself. After Cornelius had taken the first step by his frequent and generous almsgiving, he was devoting himself earnestly to prayer. About the ninth hour, the Scripture says, an angel stood beside him as he prayed and said, "Cornelius, your prayers and your alms have gone up and been remembered in the sight of God." Let us not simply pass these words by, but let us carefully consider the virtue of the man. Then let us learn how loving and kind the Master is and how he overlooks no one. But where he sees a soul that is sober, there he lavishes his grace upon him. Here is a soldier who has had benefit of no instruction, who was tangled up in the affairs of this life, who has each day a thousand things to distract and bother him. Yet he did not waste his life in banquets and drinking and gluttony but spent his time in prayer and almsgiving. He showed such eagerness on his own initiative, he attended so constantly to prayer, he was so generous in his almsgiving, that he showed himself deserving of such a vision.

And after these virtues let us seek, which together with our own salvation will be able in the greatest degree to profit our neighbor. Such is almsgiving, such is prayer, or rather even this latter is by the former made efficacious, and furnished with wings. "For thy prayers," it is said, "and thine alms are come up for a memorial before God." But not prayers only, but fasting also hath its strength from hence. Shouldest thou fast without almsgiving; the act is not so much as counted for fasting; but such a one is worse than a gluttonous man and a drunkard; and so much worse, as cruelty is a more grievous thing than luxury. And why do I speak of fasting? Though thou practise self-denial, though thou practise virginity, thou art set without the bridechamber, if thou hast not almsgiving. And yet what is equal to virginity, which not even in the new dispensation hath come under the compulsion of law, on account of its high excellence? but nevertheless it is cast out, when it hath not almsgiving. But if virgins are cast out, because they have not this in due abundance, who will be able without this to obtain pardon? There is no man, but he must quite of necessity perish, who hath not this.

"And when he looked on him, he was afraid." Observe how what the angel speaks he does not speak immediately, but first rouses and elevates his mind. At the sight, there was fear, but a fear in moderation, just so far as served to fix his attention. Then also the words relieved him of his fear. The fear roused him: the praise mitigated what was unpleasant in the fear. "Thy prayers," saith he, "and thine alms are come up for a memorial before God."

But the Angel says to him, "Thy prayers and thine alms are come up for a memorial before God, and now send men to Joppa, and call for one Simon, who is called Peter." So far, he signified that the sending for him would be for good consequences, but in what way good, he did not intimate.

Nothing like alms: great is the virtue of this practice, when the alms is poured forth from pure stores; for it is like a fountain discharging mud, when it issues from unjust stores, but when from just gains, it is as a limpid and pure stream in a paradise, sweet to the sight, sweet to the touch, both light and cool, when given in the noon-day heat. Such is alms. Beside this fountain, not poplars and pines, nor cypresses, but other plants than these, and far better, of goodly stature: friendship with God, praise with men, glory to Godward, good-will from all; blotting out of sins, great boldness, contempt of wealth. This is the fountain by which the plant of love is nourished: for nothing is so wont to nourish love, as the being merciful: it makes its branches to lift themselves on high. This fountain is better than that in Paradise; a fountain, not dividing into four heads, but reaching unto Heaven itself: this gives birth to that river "which springeth up into eternal life": on this let Death light, and like a spark it is extinguished by the fountain: such, wherever it drops, are the mighty blessings it causes. This quenches, even as a spark, the river of fire: this so strangles that worm, as naught else can do. He that has this, shall not gnash his teeth. Of the water of this, let there be dropped upon the chains, and it dissolves them: let it but touch the firebrands, it quenches all.

Since the True Eye and Great Judge knows that even great deeds, without faith, are dead, He also sends an Angel who affirms the significance of their deeds, so that those who strive well may be crowned with faith. From the vision, fear was aroused in Cornelius, however, a moderate fear, only as much as was necessary to arouse his attention. Then the words of the Angel dispelled the fear. "Your prayers and your alms have come up as a memorial before God." See where prayer goes — to the highest heaven, and stands before the very royal throne.

Let us beware of such dangerous temptations of pride, and let us rather consider the fact that the apostle Paul himself, although stricken down and admonished by the voice of God from heaven, was yet sent to a man to receive the sacraments and be admitted into the church. Cornelius the centurion, although an angel announced to him that his prayers were heard and that his alms were remembered, was yet handed over to Peter for instruction, and not only received the sacraments from the apostle's hands but was also instructed by him as to the proper objects of faith, hope and love. And without doubt it was possible to have done everything through the instrumentality of angels, but the condition of our race would have been much more degraded if God had not chosen to make use of people as the ministers of his word to [other people]. For how could that be true which is written, "The temple of God is holy, and that temple you are," if God gave forth no oracles from his human temple but communicated everything that he wished to be taught to people by voices from heaven or through the ministration of angels? Moreover, love itself, which binds people together in the bond of unity, would have no means of pouring soul into soul, and, as it were, mingling them one with another, if people never learned anything from [others].

And now send men to Joppa. When alms and prayers had been accepted, immediately the teacher of salvation is ordered to be summoned, clearly implying that through those alms and prayers, he sought from the Lord the full knowledge of his salvation.

And summon Simon, who is called Peter; he lodges with a certain Simon, a tanner, whose house is by the sea. All things in the Holy Scriptures are filled with spiritual figures, even the names and the location of places. Peter lodges in the house of Simon, that is, the obedient one; and he himself is a tanner, because he is a teacher of the Church; there he has a pleasing dwelling and beloved lodging, where he finds obedient listeners, where those who chastise their body and bring it into subjection (I Cor. IX); who, strengthened by God, stand on the height of virtues, so that having crossed all the waves of the fleeting world, they despise them with the tranquil liberty of mind. For this is to have Simon the tanner's house, in which Peter is received in a part of the city which is by the sea, that is, to have perfect listeners of the word in the holy Church, who with unfaltering constancy of true faith, either despise the fleeting glory of the world or the temporary and changing terrors of it.

"And now send men to Joppa, and call for one Simon, whose surname is Peter." Lest they should come to a different person, he designates the man not only by his surname, but by the place.

"Send and call for Simon": in like manner the Angel only calls Philip. He does not tell him for what purpose, that he may not take off the intense desire, but he leaves him to an eager and longing expectation of what he shall hear.

Pay attention also to the Angel: he first elevates and raises the thoughts of Cornelius to the highest, and only then says: "Send men to Joppa and call for Simon, who is called Peter. He is staying with a certain Simon, a tanner." So that they would not go to someone else, he identifies this man not only by name but also by the place where he is: "whose house is by the sea." The Apostles chose places far from cities; they loved the wilderness and quiet. What if it happens that there is another Simon the tanner? Here is the distinguishing sign: this one lives by the sea. The Angel did not say what this was for, so as to fill him with joy to overflowing.

"And the same," saith he, "is lodging with one Simon a tanner, who hath his house by the seaside." Do you mark how the Apostles, for love of solitude and quiet, affected the retired quarters of the cities? "With one Simon a tanner": how then if it chanced that there was another? Behold, there is another token, his dwelling by the seaside. All three tokens could not possibly coincide elsewhere.

"He is staying with a certain Simon, a tanner." So that they would not go to someone else, he identifies this man not only by name but also by the place where he is: "whose house is by the sea." The Apostles chose places far from cities; they loved the wilderness and quiet. What if it happens that there is another Simon the tanner? Here is the distinguishing sign: this one lives by the sea. The Angel did not say what this was for, so as to fill him with joy to overflowing.

He called two of his domestic servants and a soldier who feared the Lord. Cornelius sent three to Peter, because the Gentiles destined to believe overcame Europe, Asia, and Africa with apostolic faith, partly by military efforts, that is, the urgency of preaching, partly by attending to domestic affairs. Note that one soldier and two domestics were sent. The stronger they are, the fewer you will find among the members of the Church; there are more who know how to hear the word than those who know how to speak it.

"And when the Angel which spake unto Cornelius was departed, he called two of his household servants, and a devout soldier of them that waited on him continually; and when he had declared all these things unto them, he sent them to Joppa." Do you see, that it is not without purpose that the writer says this? It shows that those also "who waited on him continually" were such as he. "And when he had declared the whole matter unto them": observe the unassuming character of the man: for he does not say, Call Peter to me: but, in order also to induce him to come, he declared the whole matter: this was so ordered by Providence; for he did not choose to use the authority of his rank to fetch Peter to him; therefore "he declared the matter;" such was the moderation of the man: and yet no great notion was to be formed of one lodging with a tanner.

The apostles sought places separated from the cities, as friends of solitude and quiet. But what if another man had also happened to be named Simon? Behold, he gives a sign that he lives by the sea. He did not, however, state the reason, for fear that he weaken him, but dismissed him as being in the desire and eagerness to hear. [CHRYSOSTOM]

"Having called two of his servants and a devout soldier." See, it is not without reason that it is said these were people who were constantly attending him.

See the humility of his spirit. For he did not say, "Call Peter to me"; for he would not summon him in the name of rank. Therefore he recounted everything so as even to persuade: so modest was the man. Yet nothing of greatness could be conceived of a man who kept himself apart at the tannery. [AMMONIUS]

"Having told them everything, he sent them to Joppa." Notice the absence of arrogance. He did not say "summon Peter to me," but told them everything, so as to thereby motivate him to come to him, because he considered it improper to summon him by virtue of his authority. That is why he told everything to those he sent.

Peter proceeds to go to the high upper story as it is now the blazing middle of the day: the high place looking down upon the earth teaches Peter always to follow heavenly, not earthly things; the circuit of the sixth hour also discloses the [number of the] age in which Christ came into the world to dispense the wealth of him who saves. The number, with respect to days, manifests the pattern by which he earlier established the world which the Redeemer, coming in this very age, forbids to be crushed under the sway of sin. Finally it is said that these things also took place at the sixth [hour]; when the Master, weary from his journey [and] sitting at the mouth of the well, asks for a cup of water by means of the maid's vessel, he is about to provide his church's rest everywhere from the font. In the [same] hour that Peter was hungry, his godly Master thirsted, always loving to add to his gifts. He who increased the honor of [Peter's] name enabled him at the same time to nourish faith. The earth will rejoice, filled by this hunger [of Peter's] which, richer than any gift, flows deliciously and, as it brings eternal feasts, leaves no one empty.

Peter went up to the housetop. This signifies that the Church, leaving behind earthly desires, will have its conversation in the heavens.

To pray about the sixth hour. At the sixth hour, Peter hungered amidst the prayers, certainly for the salvation of the world, which the Lord in the sixth age of the world came to seek and save. He also wished to indicate this when at the same hour of the day, he thirsted by the well of the Samaritan woman.

[Daniel 6:10] "Now when Daniel learned of it, that is, of the law which had been enacted, he entered his house, and with the windows in his upper room opened up in the direction of Jerusalem, he continued to bow his knees three times a day and worshipped, and made confession before his God just as he was previously accustomed to do." We must quickly draw from our memory and bring together from all of Holy Scripture all the passages where we have read of domata, which mean in Latin either "walled enclosures" (menia) or "beds" or "sun-terraces," and also the references to anogaia, that is, "upper rooms." For after all, our Lord celebrated the passover in an upper room (Mark 14:15, Luke 22:12), and in the Acts of the Apostles the Holy Spirit came upon the one hundred and twenty souls of believers while they were in an upper room (Acts 1:13). And so Daniel in this case, despising the king's commands and reposing his confidence in God, does not offer his prayers in some obscure spot, but in a lofty place, and opens up his windows towards Jerusalem, from whence he looked for the peace . He prays, moreover, according to God's behest, and also according to what Solomon had said when he admonished the people that they should pray in the direction of the Temple. Furthermore, there are three times in the day when we should bow our knees unto God, and the tradition of the Church understands them to be the third hour, the sixth hour, and the ninth hour. Lastly, it was at the third hour that the Holy Spirit descended upon the Apostles (Acts 2:15) . It was at the sixth hour that Peter, purposing to eat, ascended to the upper room for prayer (Acts 10:9). It was at the ninth hour that Peter and John were on their way to the Temple (Acts 3:1).

"And on the morrow, as they journeyed, and drew nigh to the city" - observe how the Spirit connects the times: no sooner than this, and no later, He causes this to take place - "Peter about the sixth hour went up upon the housetop to pray": that is, privately and quietly, as in an upper chamber.

"And as they went on their journey, and drew nigh to the city": in order that Peter should not be in perplexity too long. "Peter went up upon the housetop," etc. Observe, that not even his hunger forced him to have recourse to the sheet.

But the apostle Peter, when he was in Joppa and "wanted to pray, ascended into the upper part" [of the house]. Immediately, I take these words to be not in vain, that he did not pray in lower places but "ascended to the higher." For the reason that so great an apostle chose to pray "in a higher place" is not superfluous, but rather, I believe, to show that Peter, because "he had died with Christ, was seeking the things that are above, where Christ is sitting at the right hand of God" and "not the things upon the earth." "He ascended" there, to that "roof," to those heights about which the Lord also says, "Let the one who is on the roof not go down to remove anything from the house." Then, so that you may know that we do not say these things suspiciously about Peter because "he ascends to the higher," you will confirm it from the following. It says, "He went up to the higher place to pray, and he saw the heavens open." Does it not yet appear to you that Peter had gone up "to the higher," not only in the body but also in mind and spirit?…It is appropriate that Peter stays "at the house of a tanner," that one, perhaps, about whom Job says, "you clothed me with skin and flesh."

And concerning Simon, moreover, it is written that "he went up to the roof to pray at the time of the ninth hour, and he was an hungered, and wished to eat," and he told them to make ready for him. And by this example the Book teacheth thee that, in addition to constant instruction, and prayers at every hour, he prayed continually also at the stated seasons which are those of the common service, and that together with prayer was his fasting continual. That he was hungry and wished to eat at the ninth hour sheweth that his hunger arose from Divine dispensation and not from habit, and that he had not a rule for eating at that season, and it is evident from what he saith that when he went up to the roof to pray hunger suddenly fell upon him, and that he left his prayers and told them to prepare food for him. And if it had been the season when he was accustomed to eat, those who received him would have made ready for him according to their wont, but from the fact that he commanded them to prepare for him, it is evident that he became hungry through Divine dispensation, that by the passion of his hunger he might receive the teaching of the things which were spoken unto him, his fasting being continual.

Peter, on the day on which he experienced the vision of Universal Community, (exhibited) in that small vessel, had ascended into the more lofty parts of the house, for prayer's sake "at the sixth hour." The same (apostle) was going into the temple, with John, at the ninth hour," when he restored the paralytic to his health.

If it is from the fact that we read that Peter and he who was with him entered the temple "at the ninth (hour), the hour of prayer," who will prove to me that they had that day been performing a Station, so as to interpret the ninth hour as the hour for the conclusion and discharge of the Station? Nay, but you would more easily find that Peter at the sixth hour had, for the sake of taking food, gone up first on the roof to pray; so that the sixth hour of the day may the rather be made the limit to this duty, which (in Peter's case) was apparently to finish that duty, after prayer.

Look how the Spirit brings the times together and makes it so that this is accomplished neither earlier nor later. "Peter about the sixth hour went up on the housetop to pray." That is, in a secluded place and in quiet.

And what is the intention of the Scripture which teaches us that Peter fasted, and that the revelation concerning the baptism of Gentiles was made to him when fasting and praying, except to show that the Saints themselves advance when they fast. Finally, Moses received the Law when he was fasting; and so Peter when fasting was taught the grace of the New Testament. Daniel too by virtue of his fast stopped the mouths of the lions and saw the events of future times. And what safety can there be for us unless we wash away our sins by fasting, since Scripture says that fasting and alms do away sin?

A trance fell upon him, and he saw heaven opened. The opening of heaven designates the future imminent revelation of heavenly mysteries to the Gentiles, and the very entrance of the heavenly kingdom being opened.

Those heretics who introduce [different] natures [into the argument that some are evil by nature] claim that those people who are called, because of their depravity, "dogs" and "pigs," are unable to have a share of salvation, and that it is to these that the Savior forbade the giving of what is holy, the divine pearls. They also say that these people, who are called ravenous wolves and foxes along with the names of all the other brute animals, are evil by nature. Their claim is to be refuted from the vision in this passage that none of them is evil by nature but by his intentions. For when God wanted to teach Peter that no one must be rejected as impure and polluting, he sent down from heaven to earth by its four corners a certain vessel similar to a linen cloth, in which were all the species of brute animals, from which Peter was ordered to sacrifice and eat. And, since he still observed the Jewish laws and thought that what he was seeing was physical, he refused to eat, saying that he had never eaten anything impure and unclean. When he had spoken these words, he heard the divine oracle: "What God has purified do not call unclean." Drawing from this the conclusion that these things were said about the character of people, he said that God had shown him that no one is unclean by his nature. He therefore went without objection to the house of Cornelius, who desired to receive the fruit of the gospel teaching together with all his family. Thus it has been shown that four-footed animals, reptiles and birds, in reference to the different characters of human beings, are acceptable to God. And therefore, not because of an opposing nature has it been forbidden to throw pearls or what is holy to dogs and pigs, but because of the extremely evil character that can be left behind until no dog or pig exists anymore. Thus the Syrophoenician woman was made from a dog into a human being, so that Jesus also granted her the bread of the children."He fell into a trance," Scripture says, "and saw the heavens opened." Those who love to be the disciples of delirious women—those from Phrygia—claiming to be prophets, inspired by the Holy Spirit, do not understand their own utterances at the moment of prophecy. They believe they have proof for their error from this passage of Scripture that Peter fell into a trance. But let the foolish and truly insane know that this word means many different things. For it indicates both the awe at something wondrous, and the action of going out of the tangible world to the spiritual, as well as the delirium of senses, which cannot be applied to Peter or the prophets, but the other meanings of this word can be. For without a doubt, Peter, in a trance, followed along so as to proclaim what he saw and heard and what the signs, which he received, revealed. And you can certainly say the same about all the prophets who followed along with and saw the things that they reported to have seen. Indeed they were wise and learned from the same mouth what they proffered, for the Lord openly commanded them, after his resurrection, to instruct all the nations in his doctrine. So why did the apostles in Jerusalem, after hearing what had been done at the house of Cornelius, argue with Peter? Clearly Peter, the all-holy leader of the apostles, needed the divine revelation concerning the nations. He did not know that there is no distinction between circumcised and uncircumcised with respect to the faith. Furthermore, he did not clearly know that the Lord called for the nations to be made into disciples apart from the visible worship according to the law until he revealed the mystery of God's unspoken will and revelation. And through the figure shown by the linen cloth and through the granting of the grace of the Holy Spirit in like manner to the nations according to faith, he made the case that in Christ there is no distinction between Jew and Gentile.

I also know that the blessed Peter was both hungry and at the same time drunk in such a type of drunkenness as this. Before his bodily meal was brought to him, when "he became hungry and wanted to take food," while his own were preparing the table for him, there came upon him a divine and sober drunkenness. Through this drunkenness he stood outside himself and saw the gospel linen sent down from above by four corners and holding the whole human race within itself in the myriad forms of birds and quadripeds and creeping things and beasts formed according to the cults, whose beastly and irrational form the Word commanded Peter to sacrifice, in order that by being cleansed what was left would become edible. This cleansing is clear from the word of piety not being handed over naked, for the divine voice says not once that what God has made clean is not unclean, but this proclamation happens thrice, so that we may learn from the first voice that God the Father purifies and from the second that in the same way the God purifying is the only-begotten God and from the third that equally the God purifying all that is unclean is the Holy Spirit.

"And he became very hungry, and would have eaten; but while they made ready, there fell upon him a trance." What means this expression, ekstasis, "trance?" Rather, there was presented to him a kind of spiritual view (theoria): the soul, so to say, was caused to be out of the body.

A trance denotes also a wonder-struck astonishment, and the soul's being led outside the senses toward spiritual things. From this it is clear that some kind of spiritual vision came to him, as it were, his body being out of the soul's ordinary state.

"He fell into a trance." This means both amazement at the sight of a miracle, and that state when a person is not in control of his senses, being caught up into the spiritual world. Thus, it was as if a spiritual vision for him.

Enjoying his office, the celestial keeper of the keys sees heaven opened. From there an image of a vessel is let down, so that there might be a vision on earth that all things can be taken by the body of Peter, who makes into food for the church whatever he takes to be eaten. The vision is brought before him, let down by its four sides: it is one image of the church, which rises from the four parts of the world and spreads the eloquence of the same number of heralds [evangelists], keeping together every kind of bird and domestic beast, of wild animal and reptile: these [animals] are connected to humans on account of their merits and vices. It is therefore clear that the Creator bids the Gentiles to be poured into the bowels of the church, as he instructs [Peter], "Kill and eat, take away what they are and make them like yourself." He who is turned about is considered changed. Saul perished at length because Paul began to live.

So, by the grace of the blessed Trinity, the whole earth from its four corners is called to the faith. According to this reckoning, when four is taken three times, the apostolic number, twelve, is consecrated as symbolizing the salvation of the whole world from its four corners in the grace of the Trinity. This number was also indicated by the vessel full of all kinds of animals, as it were of all nations, shown to Peter. For this vessel, let down from the heavens by the four corners, was lowered and taken up three different times, so that the four became twelve. On that account, perhaps, when twelve days had elapsed after the birth of Christ, the magi, the firstfruits of the Gentiles, came to see and to adore Christ and thus merited, not only to insure their own salvation, but also to prefigure that of all Gentiles.

And a certain vessel descended as it were a great sheet. That vessel signifies the Church endowed with incorruptible faith. For a moth does not consume linen, which corrupts other garments. Therefore, whoever wishes to belong to the mystery of the Catholic Church, let him exclude from his heart the corruption of evil thoughts, and thus be incorruptibly firm in faith, so that he is not gnawed in mind by wicked thoughts as if by moths. Alternatively: The moth is a heretic, wishing to corrupt the garment of the Lord but not being able by the dispensation of the Lord. This was also prefigured in the tunic of the Lord which the soldiers did not dare to tear.

Submitted by heaven to earth at four corners. The four corners, by which the sheet was hanging, designate the four regions of the world to which the Church extends. For she is indeed the city of our God in His holy mountain, expanding the rejoicings of all the earth. For what is submitted from heaven indicates that it is preserved and increased by the grace of the Holy Spirit alone. Whence John says in the Apocalypse: I saw the holy city, the new Jerusalem, coming down out of heaven from God (Rev. 21). The four corners can also prefigure the evangelists, through whom the Church is imbued and exalted by heavenly grace.

"And saw heaven opened, and, knit at the four corners, a certain vessel descending unto him, as it had been a great sheet, and let down to the earth: wherein were all manner of fourfooted beasts of the earth, and wild beasts, and creeping things, and fowls of the air." What is this? It is a symbol of the whole world. The man was uncircumcised: and - for he had nothing in common with the Jews - they would all accuse him as a transgressor: "thou wentest in to men uncircumcised, and didst eat with them."

The earth then, this is what the linen sheet denotes, and the wild beasts in it, are they of the Gentiles, and the command, "Kill and eat," denotes that he must go to them also; and that this thing is thrice done, denotes baptism.

To me it seems that this also denotes the Gospel (or, "the Preaching"). That the thing taking place was of God the circumstances made evident, namely, both that he sees it descending from above, and that he is in a trance; and, that the voice comes from thence, and the thrice confessing that the creatures there were unclean, and its coming from thence, and being drawn back thither - all this is a mighty token of the cleanness imparted to them.

"And he sees." A supreme symbol of the whole inhabited world, that very screen. And the four principles signify the four elements. The apparent sheet denotes the denser world. The diverse animals are symbols of the condition of men. [EVAGRIUS]

Or, to speak more clearly, the Church is the sheet. The beasts within it are the nations. Therefore he beheld the Church bound by the four Gospels, in which all the peoples were contained.

"A certain vessel descending to him, as it were a great sheet." The foremost of the apostles, Peter, had need of a Divine revelation concerning the calling of the Gentiles to the Christian faith, because he did not know that circumcision and uncircumcision make no difference with regard to faith. Peter, of course, did not clearly know that the Lord had said that when the ministry of faith was opened, the Gentiles too were to be taught this faith — he did not know until His ineffable will, through this vision, revealed this mystery, convincing him of it, on the one hand, by the example of the descending sheet, and on the other hand, by the fact that the grace of the Holy Spirit was also bestowed upon the Gentiles upon their conversion to the faith, convincing him that in Christ there is no distinction between Jew and Greek. "Bound at four corners and let down to the earth." The four edges represent the four elements, the vessel that appeared signifies the coarsest world, and the various animals are symbols of the condition of people. A symbol of the entire universe was this man, Cornelius, with the foreskin, because he had nothing in common with the Jews.

In which were all kinds of four-footed creatures and reptiles of the earth, and birds of the air. Those animals are all the nations impure by errors, but cleansed by the thrice immersion, that is, by the mystery of the Holy Trinity in baptism, which, leaving the image of man, took on the forms of beasts and serpents. Thus it is said to Herod because of his deceitful wickedness: Go tell that fox (Luke 13). And to the Pharisees: Brood of vipers (Luke 3). And to the lustful: Horses maddened in pursuit of mares (Jer. 5). And of the shameless: Do not give what is holy to the dogs (Matt. 7). And of the voluptuous: Do not throw your pearls before swine (ibid.). And of the proud and deceitful: The foxes have holes, and the birds of the air have nests (Matt. 8). And generally of all: And man being in honor, that is, made in the image of God, did not understand, was compared to senseless animals (Ps. 49). But Solomon shows the true man, that is, incorrupt: Fear God and keep His commandments, for this is the whole duty of man (Eccl. 12).

The species of animals are taken in place of human characteristics, and from the description of Peter's vision it is known that in the vessel that descended from heaven there were all kinds of animals: creeping things, birds, and four-footed beasts. This is because the word figuratively depicts that those who are to turn to the faith are under the dominion of various sins, that they have become like either four-footed beasts in cruelty, or creeping things in venomousness, or birds in the lightness and inconstancy of their nature. And moreover, serpents are taken as a symbol of the Sadducees and Pharisees, and the fox as a symbol of Herod, and horses aroused by the passion for sexual union as a symbol of lustful people; sheep stand for the most gentle people, goats for the unsociable and indifferent, and hedgehogs for the rich; of them the Lord said that with their thorns they pierce the word and make it barren.

Rise, Peter, kill and eat. He says, rise to prepare for evangelization. Kill in the nations what they were, and make them what you are. For he who eats food outside takes it into his own body. Therefore, he commands that the nations placed outside through unbelief, with their past life killed, be incorporated into the society of the Church, which Peter signifies. According to what the Apostle Paul says about himself: For I through the law died to the law, that I might live to God and Christ. And again: It is no longer I who live, but Christ lives in me (Gal. 2). But those who are surrounded by heretics are as if devoured alive by death.

Rise, Peter, kill and eat. What is said in Latin as "kill" is said in Greek in this place as θύσον, which is not a general term for killing but a specific term for the kind of killing by which sacrifices are offered to God. For both the sacrificial victim or sacrifice in Greek is θυσία, and the altar is called θυσιαστήριον. And in the psalm where we sing: "Sacrifice the sacrifice of righteousness" (Psalm IV), it is said in Greek, θύσατε θυσίαν, and "Offer to God the sacrifice of praise" (Psalm IV), θύσον τῷ Θεῷ θυσίαν. According to this meaning, therefore, it is said to Peter: θύσον and eat, which our translator has rendered as "Kill and eat." He could equally have translated it as "Offer and eat," so that Peter would understand that the various kinds of animals offered to him from heaven were to make those who were designated by such animals, by preaching the sacrifice of the Lord, taken from the harmful life of the paternal tradition and transferred into the new life of divine servitude through the sacraments of the Lord's passion.

"And there came a voice to him, Rise, Peter; kill, and eat." "Rise, Peter," saith the Voice, "kill and eat." Probably he was on his knees when he saw the vision.

The earth is the sheet, and the creatures in it are the beasts, those from the nations. And the "kill and eat," because those too must be admitted. And the third to happen is this, the baptism. But as Peter was in confusion, the men came conveniently, resolving the confusion. For the soul readily receives the solution. Previously it had come into confusion, just as Joseph earlier suffered restraint to be disturbed, and then the angel came. (Matt. 1:20)

Peter exhorts that the brutal and irrational sort of people be sacrificed, so that once they are cleansed what remains may become edible. The account of piety is delivered plainly, not once the divine voice having said that what God has sanctified is not common, but three times: that we may learn by the one voice God cleansing the Father, and by the other God cleansing the Only‑Begotten, and by the other the Holy Spirit.

Perhaps kneeling he had seen the vision: therefore the voice also said to him, "Rise, Peter, kill and eat." But it showed that what he had seen was divine by reason of his being raised into a trance of mind, and because the voice descended from there, and because on the third time it declared that it was unclean. Moreover, that they came from heaven, and were withdrawn therefore, is a great argument of purification. This, however, was done for those about whom he was afterward to tell the matter. For he himself had indeed heard, "Do not go into the way of the Gentiles." (Matthew 10:5-6)

That the voice was heard a third time likewise shows the truth of the vision itself. It is clear, however, that he did not wish the utterance to be understood as concerning all foods when he says, "I have never eaten anything common or unclean," for oxen, goats, birds, and winged creatures would have been called common with him, since Peter was born among the Jews. For the Jews eat flesh, and among them the eating of meats is not forbidden. Since therefore he himself spoke from the beginning, or at least until he approached the Savior, it is certainly clear that he did not pronounce universally, saying "common and unclean," but concerning those things which the law called common and unclean. And yet when Peter was making a discourse about those things which were common and unclean in the law, God, who had given a sign to the holy Church of Christ, judged nothing to be common to him; for all things are clean to him "which are received with thanksgiving." (1 Tim. 4:4) But although the speech concerning the calling of the Gentiles was somewhat obscure, so that they should not say that those who were uncircumcised were common or unclean, Peter's speech did not entitle people, but those things which were prohibited in the law, as has been shown. [OF SAINT EPIPHANIUS, BISHOP OF CYPRUS, FROM THE FIRST BOOK OF THE PANARION AGAINST THE HERESIES]

Everyone would have begun to accuse Peter as a lawbreaker, and therefore it is arranged by the Spirit so that he would have a defense; that is why he objects to the Angel. For he had to fully observe the law. So this is arranged so that they would not begin to accuse him. Perhaps, having knelt down, he saw the vision. And what happened was a Divine act, that is, that he saw things above and was in a state of ecstasy, and heard a voice from there. Because Peter himself heard the Lord's command: "Do not go on the road to the Gentiles" (Matt. 10:5). If even Paul had need of circumcision and the offering of sacrifice, then all the more so at that time, at the beginning of the preaching, when they were very weak. But Peter did not say that all things are defiled and unclean, but only those which the law also called defiled and unclean.

Because I have never eaten anything common and unclean. The people of the Jews, boasting themselves as part of God, call common foods those which all men use. For example, pork, oysters, hares, and such animals which do not split the hoof, nor chew the cud, nor have scales among fish. But unclean foods are said to be the flesh of beasts or reptiles, which are not edible by any mortals.

Peter abstained from swine; "but a trance fell on him," as is written in the Acts of the Apostles, "and he saw heaven opened, and a vessel let down on the earth by the four corners, and all the four-footed beasts and creeping things of the earth and the fowls of heaven in it; and there came a voice to him, Rise, and slay, and eat. And Peter said, Not so, Lord, for I have never eaten what is common or unclean. And the voice came again to him the second time, What God hath cleansed, call not thou common." The use of them is accordingly indifferent to us. "For not what entereth into the mouth defileth the man," but the vain opinion respecting uncleanness.

The law is spiritual and does not provide an explanation that stops at physical meanings. For while the holy Peter still desired to follow the customs of the Jews, and since he was trying to advance towards better things, yet because he was terribly overcome by his reverence for these figures, God sent down from heaven the linen filled with animals, which … were condemned figuratively by the decrees of the law as impure. He then ordered Peter to kill and, if he should choose, to eat. But the disciple was reluctant and spoke as a Jew: "Absolutely not, Lord, because I have never eaten anything that is common and unclean, and no impure meat has entered my mouth." So the voice of the Lord came down, not only because God was rebuking him but also he was saying clearly, "What God has cleansed, you must not call common." Then [Peter] immediately understood that the time had come when the shadows had to be transformed into truth. And so the passage of the figures into truth fulfilled them and should not show, as some people think, that they were placed there without a reason. Doubtless, the lawgiver does not consider a pig, or the other animals, now clean, now unclean. No, for he knows that they are well-made, for it is written, "And God saw all that he had made, and behold all was very good, and he blessed it." For to the extent that each thing of creation has come to be and to the extent that it has been made, it will only have, so I suppose, in itself what is good. So even though the pig cannot chew the cud, it is not unclean, but rather is perfectly edible, and what is proper to something's nature does not pollute it. As I have said, the law was figures and shadows that remained "until the time of correction."

"But Peter said, Not so, Lord; for I have never eaten anything that is common or unclean." This was a thing altogether offensive to them: observe then what is providentially managed. He himself also says, "I have never eaten": not being himself afraid - far be the thought from us - but it is so contrived by the Spirit, in order that he may have it to say in answer to those accusing him, that he did object: for it was altogether necessary for them to observe the Law. He was in the act of being sent to the Gentiles: therefore that these also may not accuse him, see how many things are contrived by the Providence of God. For, that it may not seem to be a mere fancy, "this was done thrice. I said," saith he, "Not so, Lord, for I have never eaten aught common or unclean. And the voice came unto him, What God hath cleansed, that call not thou common." It seems indeed to be spoken to him, but the whole is meant for the Jews. For if the teacher is rebuked, much more these.

Wherefore did he object? That none may say that God was proving him, as in the case of Abraham, this is why he says, "Not so, Lord," etc. not gainsaying - just as to Philip also He said, "How many loaves have ye?" Not to learn, but tempting, or "proving him." And yet it was the same Lord that had discoursed above in the Law concerning things clean and unclean. But in that sheet were also "all the four-footed beasts of the earth," the clean with the unclean.

When, then, on being cursed, I smite (with my tongue, ) how shall I be found to have followed the doctrine of the Lord, in which it has been delivered that "a man is defiled, not by the defilements of vessels, but of the things which are sent forth out of his mouth.

Or, as is usually done, does that deity abstain from the flesh of goats because of some reverential and religious scruple, another turn with disgust from pork, while to this mutton stinks? and does this one avoid tough ox-beef that he may not overtax his weak stomach, and choose tender sucklings that he may digest them more speedily?

What God has cleansed, do not call common. The meaning of this divine voice is indeed clear, that the Gentiles, whom Peter still considered unclean, the internal providence of their Creator already counted among the clean. But note the custom of Holy Scripture, which usually calls unclean things common, because whoever wants to serve various allurements cannot be clean, as Scripture says: No one can serve two masters (Matt. VI). And again: You shall worship the Lord your God, and him only shall you serve (Luke IV). Therefore, whoever desires to be clean should not divide his mind with diverse and multifarious thoughts, but should constrain himself to follow solely the will of his Creator.

But when Peter saw the vision, in which the voice from heaven said to him, "What God hath cleansed, that call not thou common," this happened [to teach him] that the God who had, through the law, distinguished between clean and unclean, was He who had purified the Gentiles through the blood of His Son-He whom also Cornelius worshipped; to whom Peter, coming in, said, "Of a truth I perceive that God is no respecter of persons: but in every nation, he that feareth Him, and worketh righteousness, is acceptable to Him." 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.

But when Peter saw the vision, in which the voice from heaven said to him, "What God hath cleansed, that call not thou common," this happened [to teach him] that the God who had, through the law, distinguished between clean and unclean, was He who had purified the Gentiles through the blood of His Son-He whom also Cornelius worshipped; to whom Peter, coming in, said, "Of a truth I perceive that God is no respecter of persons: but in every nation, he that feareth Him, and worketh righteousness, is acceptable to Him." 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, wanting to him; therefore did [Peter] add, "The word, ye know, which was published throughout all Judea, beginning from Galilee, after the baptism which John preached, Jesus of Nazareth, how God anointed Him with the Holy Ghost, and with power; who went about doing good, and healing all that were oppressed of the devil; for God was with Him..." The apostles, therefore, did preach the Son of God, of whom men were ignorant; and His advent, to those who had been already instructed as to God; but they did not bring in another god.

"And the voice spake unto him again the second time, What God hath cleansed, that call not thou common." "What God hath cleansed," saith it, "call not thou common." Great daring! It seems indeed to be spoken to him, but the whole is meant for the Jews. For if the teacher is rebuked, much more these.

"Again a voice came to him: 'What God has cleansed, do not call unclean.'" Apparently, the voice is addressed to Peter, but in the meantime everything is being said to the Jews. Because if this teacher endures reproach, then all the more do they deserve it. But God, who traced the image of His Church, said that she should not consider anything unclean for herself. Because everything is clean for a person that he receives with thanksgiving and the blessing of God. But if here there was contained a parabolic indication concerning the calling of the nations, so as not to consider those who have uncircumcised foreskin as defiled and unclean, still Peter's speech contained an indication not about people, but about animals forbidden by the law of Moses.

Three times the voice of the Lord resounds. This is repeated for [our] salvation: the Father and the Son and the Holy Spirit do this together. Arius, contentious against this faith, fell by denying that the One is in three Persons; Sabellius admitted the One, but [it is] the Father, he said, who then in turn is called Son and Holy Spirit, being the same, but so that the whole is the Father himself; and what the One greatest contains in its threefold order the former divides and the latter abandons. Both lie vanquished; for the threefold command of the [Lord's] bidding indicates a single number in [three] Persons, with their own qualities, [and] by this command he calls the Gentiles: to believe this is right, if we wish to believe perfectly.

Now this happened three times, because the mystery of the Holy Trinity was to be preached by the twelve apostles to the four parts of the world, therefore four lines were let down from heaven a third time. Or as blessed Ambrose interprets, the figure repeated three times expressed the operation of the Trinity. And therefore, in mysteries, a triple question is put forth and a triple confirmation is celebrated, nor can anyone be purified except by a triple confession. Hence, Peter himself in the Gospel is asked three times whether he loves the Lord, so that by a triple response he might loosen the chains that he bound by denying the Lord. These things were shown to Peter opportunely, when Cornelius the gentile sent to summon him, so that he would not hesitate to deliver the Christian faith to the uncircumcised. For he was like those animals shown in the vessel by the Gospel. Hence also by the Holy Spirit he is confirmed to do the same.

And immediately the vessel was received into heaven. After the third submission, the sheet is taken up to heaven, because after the conversation of this world, in which the Church sojourns purified by faith and baptism, the blessed and eternal heavenly habitation follows.

"This was done thrice: and the vessel was received up again into heaven." For, that it may not seem to be a mere fancy, "this was done thrice." And yet it was the same Lord that had discoursed above in the Law concerning things clean and unclean. But in that sheet were also all the four-footed beasts of the earth: the clean with the unclean.

For the things made clean are made clean not by a single invocation nor by a second, but unless a third invocation is pronounced, no one is cleansed. For unless you were cleansed in the Father and the Son and the Holy Spirit, you could not be clean.

And that three times he confessed that the animals there were unclean. And the fact that the vessel descended from heaven and ascended back there — this is a great proof of purity. So this is accomplished for those to whom it is to be told.