Ammonius of Alexandria : We must note that God himself ordered the Christian people not to call anyone common or unclean but to associate with them as those who hope most of all for faith in Christ. — CATENA ON THE ACTS OF THE APOSTLES 10.28 Bede : And God showed me that no man should be called common or unclean. He undoubtedly showed this when the angelic voice sounded: What God has purified, do not call common. — Commentary on Acts Cyprian : For which reason we think that no one is to be hindered from obtaining grace by that law which was already ordained, and that spiritual circumcision ought not to be hindered by carnal circumcision, but that absolutely every man is to be admitted to the grace of Christ, since Peter also in the Acts of the Apostles speaks, and says, "The Lord hath said to me that I should call no man common or unclean." — Epistle LVIII Irenaeus : 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. — Against Heresies Book III John Chrysostom : He knew this from the first, and plans his discourse beforehand with a view to it. Gentiles? What Gentiles henceforth? They were no longer Gentiles, the Truth being come. It is nothing wonderful, he says, if before the act of baptism they received the Spirit: in our own case this same happened. Peter shows that not as the rest either were they baptized, but in a much better way. This is the reason why the thing takes place in this manner, that they may have nothing to say, but even in this way may account them equal with themselves. — Homily on Acts 24 Tertullian : Besides, the Lord would not have been censured for partaking of food with Jews, but with heathens, from whose board the Jewish discipline excludes (its disciples). — On Modesty