Testimonia — Early Christian Bible Commentary

c. 182–188 (historical edition's dating) | Irenaeus of Lyons

7. From the words of Peter, therefore, which he addressed in Cæsarea 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. 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. And we are witnesses of all those things which He did both in the land of the Jews and in Jerusalem; whom they slew, hanging Him on a beam of wood: Him God raised up the third day, and showed Him openly; not to all the people, but unto us, witnesses chosen before of God, who did eat and drink with Him after the resurrection from the dead. And He commanded us to preach unto the people, and to testify that it is He which was ordained of God to be the Judge of quick and dead. To Him give all the prophets witness, that, through His name, every one that believeth in Him does receive remission of sins." 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. For if Peter had known any such thing, he would have preached freely to the Gentiles, that the God of the Jews was indeed one, but the God of the Christians another; and all of them, doubtless, being awe-struck because of the vision of the angel, would have believed whatever he told them. But it is evident from Peter's words that he did indeed still retain the God who was already known to them; but he also bare witness to them that Jesus Christ was the Son of God, the Judge of quick and dead, into whom he did also command them to be baptized for the remission of sins; and not this alone, but he witnessed that Jesus was Himself the Son of God, who also, having been anointed with the Holy Spirit, is called Jesus Christ. And He is the same being that was born of Mary, as the testimony of Peter implies. Can it really be, that Peter was not at that time as yet in possession of the perfect knowledge which these men discovered afterwards? According to them, therefore, Peter was imperfect, and the rest of the apostles were imperfect; and so it would be fitting that they, coming to life again, should become disciples of these men, in order that they too might be made perfect. But this is truly ridiculous. These men, in fact, are proved to be not disciples of the apostles, but of their own wicked notions. To this cause also are due the various opinions which exist among them, inasmuch as each one adopted error just as he was capable [of embracing it]. But the church throughout all the world, having its origin firm from the apostles, perseveres in one and the same opinion with regard to God and His Son.

Source passage · edition’s verse reference · Against Heresies, Book 3, Preface or unspecified section · Original source

c. 182–188 (historical edition's dating) | Irenaeus of Lyons

15. Neither [in that case] would they have had such a terror with regard to the first covenant, as not even to have been willing to eat with the Gentiles. For even Peter, although he had been sent to instruct them, and had been constrained by a vision to that effect, spake nevertheless with not a little hesitation, saying to them: "Ye know how it is an unlawful thing for a man that is a Jew to keep company with, or to come unto, one of another nation; but God hath shown me that I should not call any man common or unclean. Therefore came I without gainsaying;" indicating by these words, that he would not have come to them unless he had been commanded. Neither, for a like reason, would he have given them baptism so readily, had he not heard them prophesying when the Holy Ghost rested upon them. And therefore did he exclaim, "Can any man forbid water, that these should not be baptized, who have received the Holy Ghost as well as we?" He persuaded, at the same time, those that were with him, and pointed out that, unless the Holy Ghost had rested upon them, there might have been some one who would have raised objections to their baptism. And the apostles who were with James allowed the Gentiles to act freely, yielding us up to the Spirit of God. But they themselves, while knowing the same God, continued in the ancient observances; so that even Peter, fearing also lest he might incur their reproof, although formerly eating with the Gentiles, because of the vision, and of the Spirit who had rested upon them, yet, when certain persons came from James, withdrew himself, and did not eat with them. And Paul said that Barnabas likewise did the same thing. Thus did the apostles, whom the Lord made witnesses of every action and of every doctrine—for upon all occasions do we find Peter, and James, and John present with Him—scrupulously act according to the dispensation of the Mosaic law, showing that it was from one and the same God; which they certainly never would have done, as I have already said, if they had learned from the Lord [that there existed] another Father besides Him who appointed the dispensation of the law.

Source passage · edition’s verse reference · Against Heresies, Book 3, Preface or unspecified section · Original source

1867 (English edition) | Historical editor/translator (individual note author unspecified)

Acts x. 10–15.

Editorial footnote · The Instructor, THE WRITINGS OF CLEMENT OF ALEXANDRIA. / THE INSTRUCTOR. / BOOK II. / CHAPTER I. ON EATING. · Original source

1868 (English edition) | Historical editor/translator (individual note author unspecified)

Acts x. 1–5.

Editorial footnote · Against Heresies, Book 3, Preface or unspecified section · Original source

1868 (English edition) | Historical editor/translator (individual note author unspecified)

Acts x. 15.

Editorial footnote · Against Heresies, Book 3, Preface or unspecified section · Original source

1868 (English edition) | Historical editor/translator (individual note author unspecified)

Acts x. 37–44.

Editorial footnote · Against Heresies, Book 3, Preface or unspecified section · Original source

1868 (English edition) | Historical editor/translator (individual note author unspecified)

Acts x. 28, 29.

Editorial footnote · Against Heresies, Book 3, Preface or unspecified section · Original source

1868 (English edition) | Historical editor/translator (individual note author unspecified)

Acts x. 47.

Editorial footnote · Against Heresies, Book 3, Preface or unspecified section · Original source

1869 (English edition) | Historical editor/translator (individual note author unspecified)

Acts x. 34, 35.

Editorial footnote · The Stromata (Miscellanies), THE WRITINGS OF CLEMENT OF ALEXANDRIA. / BOOK VI. / CHAPTER VIII. PHILOSOPHY IS KNOWLEDGE GIVEN BY GOD. · Original source

1871 (English edition) | Historical editor/translator (individual note author unspecified)

Acts x. 42.

Editorial footnote · The City of God, THE CITY OF GOD. / BOOK SEVENTEENTH. / ARGUMENT. / 2. At what time the promise of God was fulfilled concerning the land of Canaan, which even carnal Israel got in possession. · Original source

1872 (English edition) | Historical editor/translator (individual note author unspecified)

Acts x. 44.

Editorial footnote · On Baptism, Against the Donatists, WRITINGS IN CONNECTION WITH THE DONATIST CONTROVERSY. / BOOK FOURTH. / Chapter xxi · Original source

1872 (English edition) | Historical editor/translator (individual note author unspecified)

Acts x. 4, 5.

Editorial footnote · On Baptism, Against the Donatists, WRITINGS IN CONNECTION WITH THE DONATIST CONTROVERSY. / BOOK FOURTH. / Chapter xxi · Original source

1872 (English edition) | Historical editor/translator (individual note author unspecified)

Cf. Acts x. 14.

Editorial footnote · Against Celsus, The writings of Origen, Vol. 2 of 2 / BOOK V. / Chapter XLIX. · Original source

1872 (English edition) | Historical editor/translator (individual note author unspecified)

Acts x. 38.

Editorial footnote · Against Celsus, The writings of Origen, Vol. 2 of 2 / BOOK VIII. / Chapter LXIV. · Original source

1872 (English edition) | Historical editor/translator (individual note author unspecified)

Cf. Acts x. 9-15.

Editorial footnote · Against Celsus, The writings of Origen, Vol. 2 of 2 / BOOK II. / Chapter I. · Original source

Date uncertain | Augustine of Hippo

Then after Hannah has prophesied in these words, that he who glorieth ought to glory not in himself at all, but in the Lord, she says, on account of the retribution which is to come on the day of judgment, "The Lord hath ascended into the heavens, and hath thundered: He shall judge the ends of the earth, for He is righteous." Throughout she holds to the order of the creed of Christians: For the Lord Christ has ascended into heaven, and is to come thence to judge the quick and dead. For, as saith the apostle, "Who hath ascended but He who hath also descended into the lower parts of the earth? He that descended is the same also that ascended up above all heavens, that He might fill all things." Therefore He hath thundered through His clouds, which He hath filled with His Holy Spirit when He ascended up. Concerning which the bond maid Jerusalem that is, the unfruitful vineyard is threatened in Isaiah the prophet that they shall rain no showers upon her. But "He shall judge the ends of the earth" is spoken as if it had been said, "even the extremes of the earth." For it does not mean that He shall not judge the other parts of the earth, who, without doubt, shall judge all men. But it is better to understand by the extremes of the earth the extremes of man, since those things shall not be judged which, in the middle time, are changed for the better or the worse, but the ending in which he shall be found who is judged. For which reason it is said, "He that shall persevere even unto the end, the same shall be saved." He, therefore, who perseveringly does judgment and justice in the midst of the earth shall not be condemned when the extremes of the earth shall be judged. "And giveth," she saith, "strength to our kings," that He may not condemn them in judging. He giveth them strength whereby as kings they rule the flesh, and conquer the world in Him who hath poured out His blood for them. "And shall exalt the horn of His Christ." For He of whom it was said above, "The Lord hath ascended into the heavens," meaning the Lord Christ, Himself, as it is said here, "shall exalt the horn of His Christ." Who, therefore, is the Christ of His Christ? Does it mean that He shall exalt the horn of each one of His believing people, as she says in the beginning of this hymn, "Mine horn is exalted in my God?" For we can rightly call all those christs who are anointed with His chrism, forasmuch as the whole body with its head is one Christ. These things hath Hannah, the mother of Samuel, the holy and much-praised man, prophesied, in which, indeed, the change of the ancient priesthood was then figured and is now fulfilled, since she that had many children is waxed feeble, that the barren who hath born seven might have the new priesthood in Christ.

Source passage · edition’s verse reference · The City of God, THE CITY OF GOD. / BOOK SEVENTEENTH. / ARGUMENT. / 2. At what time the promise of God was fulfilled concerning the land of Canaan, which even carnal Israel got in possession. · Original source

Date uncertain | Clement of Alexandria

Further, Peter in the Acts says, “Of a truth, I perceive that God is no respecter of persons; but in every nation he that feareth Him, and worketh righteousness, is accepted by Him.”

Source passage · edition’s verse reference · The Stromata (Miscellanies), THE WRITINGS OF CLEMENT OF ALEXANDRIA. / BOOK VI. / CHAPTER VIII. PHILOSOPHY IS KNOWLEDGE GIVEN BY GOD. · Original source

Date uncertain | Origen

But neither do the Jews pride themselves upon abstaining from swine’s flesh, as if it were some great thing; but upon their having ascertained the nature of clean and unclean animals, and the cause of the distinction, and of swine being classed among the unclean. And these distinctions were signs of certain things until the advent of Jesus; after whose coming it was said to His disciple, who did not yet comprehend the doctrine concerning these matters, but who said, “Nothing that is common or unclean hath entered into my mouth,” “What God hath cleansed, call not thou common.” It therefore in no way affects either the Jews or us that the Egyptian priests abstain not only from the flesh of swine, but also from that of goats, and sheep, and oxen, and fish. But since it is not that “which entereth into the mouth that defiles a man,” and since “meat does not commend us to God,” we do not set great store on refraining from eating, nor yet are we induced to eat from a gluttonous appetite. And therefore, so far as we are concerned, the followers of Pythagoras, who abstain from all things that contain life, may do as they please; only observe the different reason for abstaining from things that have life on the part of the Pythagoreans and our ascetics. For the former abstain on account of the fable about the transmigration of souls, as the poet says:

Source passage · edition’s verse reference · Against Celsus, The writings of Origen, Vol. 2 of 2 / BOOK V. / Chapter XLIX. · Original source

Date uncertain | Origen

The first book of our answer to the treatise of Celsus, entitled A True Discourse, which concluded with the representation of the Jew addressing Jesus, having now extended to a sufficient length, we intend the present part as a reply to the charges brought by him against those who have been converted from Judaism to Christianity. And we call attention, in the first place, to this special question, viz. why Celsus, when he had once resolved upon the introduction of individuals upon the stage of his book, did not represent the Jew as addressing the converts from heathenism rather than those from Judaism, seeing that his discourse, if directed to us, would have appeared more likely to produce an impression. But probably this claimant to universal knowledge does not know what is appropriate in the matter of such representations; and therefore let us proceed to consider what he has to say to the converts from Judaism. He asserts that “they have forsaken the law of their fathers, in consequence of their minds being led captive by Jesus; that they have been most ridiculously deceived, and that they have become deserters to another name and to another mode of life.” Here he has not observed that the Jewish converts have not deserted the law of their fathers, inasmuch as they live according to its prescriptions, receiving their very name from the poverty of the law, according to the literal acceptation of the word; for Ebion signifies “poor” among the Jews, and those Jews who have received Jesus as Christ are called by the name of Ebionites. Nay, Peter himself seems to have observed for a considerable time the Jewish observances enjoined by the law of Moses, not having yet learned from Jesus to ascend from the law that is regulated according to the letter, to that which is interpreted according to the spirit,—a fact which we learn from the Acts of the Apostles. For on the day after the angel of God appeared to Cornelius, suggesting to him “to send to Joppa, to Simon surnamed Peter,” Peter “went up into the upper room to pray about the sixth hour. And he became very hungry, and would have eaten: but while they made ready he fell into a trance, and saw heaven opened, and a certain vessel descending unto him, as it had been a great sheet knit at the four corners, and let down to the earth; wherein were all manner of four-footed beasts, and creeping things of the earth, and fowls of the air. And there came a voice to him, Rise, Peter; kill, and eat. But Peter said, Not so, Lord; for I have never eaten anything that is common or unclean. And the voice spake unto him again the second time, What God hath cleansed, that call thou not common.” Now observe how, by this instance, Peter is represented as still observing the Jewish customs respecting clean and unclean animals. And from the narrative that follows, it is manifest that he, as being yet a Jew, and living according to their traditions, and despising those who were beyond the pale of Judaism, stood in need of a vision to lead him to communicate to Cornelius (who was not an Israelite according to the flesh), and to those who were with him, the word of faith. Moreover, in the Epistle to the Galatians, Paul states that Peter, still from fear of the Jews, ceased upon the arrival of James to eat with the Gentiles, and “separated himself from them, fearing them that were of the circumcision;” and the rest of the Jews, and Barnabas also, followed the same course. And certainly it was quite consistent that those should not abstain from the observance of Jewish usages who were sent to minister to the circumcision, when they who “seemed to be pillars” gave the right hand of fellowship to Paul and Barnabas, in order that, while devoting themselves to the circumcision, the latter might preach to the Gentiles. And why do I mention that they who preached to the circumcision withdrew and separated themselves from the heathen, when even Paul himself “became as a Jew to the Jews, that he might gain the Jews?” Wherefore also in the Acts of the Apostles it is related that he even brought an offering to the altar, that he might satisfy the Jews that he was no apostate from their law. Now, if Celsus had been acquainted with all these circumstances, he would not have represented the Jew holding such language as this to the converts from Judaism: “What induced you, my fellow-citizens, to abandon the law of your fathers, and to allow your minds to be led captive by him with whom we have just conversed, and thus be most ridiculously deluded, so as to become deserters from us to another name, and to the practices of another life?”

Source passage · edition’s verse reference · Against Celsus, The writings of Origen, Vol. 2 of 2 / BOOK II. / Chapter I. · Original source

Date uncertain | Origen

There is therefore One whose favour we should seek, and to whom we ought to pray that He would be gracious to us—the Most High God, whose favour is gained by piety and the practice of every virtue. And if he would have us to seek the favour of others after the Most High God, let him consider that, as the motion of the shadow follows that of the body which casts it, so in like manner it follows, that when we have the favour of God, we have also the goodwill of all angels and spirits who are friends of God. For they know who are worthy of the divine approval, and they are not only well disposed to them, but they co-operate with them in their endeavours to please God: they seek His favour on their behalf; with their prayers they join their own prayers and intercessions for them. We may indeed boldly say, that men who aspire after better things have, when they pray to God, tens of thousands of sacred powers upon their side. These, even when not asked, pray with them, they bring succour to our mortal race, and if I may so say, take up arms alongside of it: for they see demons warring and fighting most keenly against the salvation of those who devote themselves to God, and despise the hostility of demons; they see them savage in their hatred of the man who refuses to serve them with the blood and fumes of sacrifices, but rather strives in every way, by word and deed, to be in peace and union with the Most High through Jesus, who put to flight multitudes of demons when He went about “healing,” and delivering “all who were oppressed by the devil.”

Source passage · edition’s verse reference · Against Celsus, The writings of Origen, Vol. 2 of 2 / BOOK VIII. / Chapter LXIV. · Original source