WELCOME
PRAYER
WORD SET TO MUSIC
SILENCE
Acts 10:29-37
Milk
August 21st 2016
Alright, after being fetched in Joppa and traveling to the house of Cornelius, Peter (along with six convert Jewish traveling companions) arrives at the door of his house, apparently looks in and seeing a bunch of Gentiles waiting for him Peter says to Cornelius (Verse 28)
“Ye know how that it is an unlawful thing for a man that is a Jew to keep company, or come unto one of another nation; but God hath shewed me that I should not call any man common or unclean.”
I love this. I mean has God told you personally that we are also not to call ANY man common or unclean?
If he hasn’t . . . He is now. Right here and now.
Last week we talked about how:
Peter understood the vision and the command for him to “rise kill and eat the wild and unclean animals” in the vision to apply to all human beings, and then upon deciding this
Chose to entered into the house and do something that he has long believed was totally improper and unlawful – He kept company with a people of another nation.
I pointed out that had Peter been under the impression that in order for them to have been made clean by first accepting Jesus that he would have stood outside the door and preached Jesus to them . . . and only then associated with those who received his message –
But that this is not what he did, did he?
I suggested that based on this, as well as passages that show Jesus came and paid for the sins of the whole world, that all humankind has been made clean by Him and His victory over sin and death and that we ought to see all human beings in this light.
However, before we move on with our passages I want to clarify something. There seems to be a difference between the fact that Jesus has, in fact, cleansed the world of sin) and the world accepting it.
We know that salvation is granted upon belief. So the fact that Jesus has done His part is no way ensures all have escaped judgement or loss.
This is not what I am suggesting. I am merely pointing out the nuanced view that we are not trying to get people “to get forgiven” for the sins of their flesh or “to get clean” – that is over and done.
But the sin of unbelief, the sin where people say:
“I do not believe nor care to believe that Jesus saved the world even if it made me clean” will come with deleterious effects” because this is the unforgiven sin spoken of in this age and in the age to come – the sin of unbelief.
But the reason I pointed this nuance out is it helps us see Him and the world He saved in what I think is the True Light.
That the good news which is God sent us His only begotten Son to reconcile the world unto Himself. This the Son has done – once and for all – completely and victoriously.
Now it’s all a matter of our believing it.
Some might ask:
“Well if He’s done it why does it matter if we receive and believe it?”
I would say that because in so doing we get life! We overcome sin and death and receive LIFE in us, here and now – that continues on there and forever, that’s why?
The cleansing came to all, but life, which includes the power to become “sons and daughters” is given by faith. By believing – which is WHY we share the Good News with all who will hear.
So there is a difference between having been cleansed – and even forgiven of those sins by God because of the offering of His Son – and our having life – here and there.
A big difference.
Let’s move on with our text where Peter, after saying:
“Ye know how that it is an unlawful thing for a man that is a Jew to keep company, or come unto one of another nation; but God hath shewed me that I should not call any man common or unclean.”
Adds
29 Therefore came I unto you without gainsaying, as soon as I was sent for: I ask therefore for what intent ye have sent for me?
30 And Cornelius said, Four days ago I was fasting until this hour; and at the ninth hour I prayed in my house, and, behold, a man stood before me in bright clothing,
31 And said, Cornelius, thy prayer is heard, and thine alms are had in remembrance in the sight of God.
32 Send therefore to Joppa, and call hither Simon, whose surname is Peter; he is lodged in the house of one Simon a tanner by the sea side: who, when he cometh, shall speak unto thee.
33 Immediately therefore I sent to thee; and thou hast well done that thou art come. Now therefore are we all here present before God, to hear all things that are commanded thee of God.
34 ¶ Then Peter opened his mouth, and said, Of a truth I perceive that God is no respecter of persons:
35 But in every nation he that feareth him, and worketh righteousness, is accepted with him.
36 The word which God sent unto the children of Israel, preaching peace by Jesus Christ: (he is Lord of all:)
37 That word, I say, ye know, which was published throughout all Judaea, and began from Galilee, after the baptism which John preached;
38 How God anointed Jesus of Nazareth 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.
39 And we are witnesses of all things which he did both in the land of the Jews, and in Jerusalem; whom they slew and hanged on a tree:
40 Him God raised up the third day, and shewed him openly;
41 Not to all the people, but unto witnesses chosen before of God, even to us, who did eat and drink with him after he rose from the dead.
42 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.
43 To him give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins.
Alright, back to 29 where Peter says to Cornelius (after admitting that he now sees all men as clean before God):
29 Therefore came I unto you without gainsaying (without any hesitation or resistance verbal or otherwise), as soon as I was sent for: I ask therefore for what intent ye have sent for me? (or, “what’s this all about, Cornelius?”)
(Now we’ve already covered this account so I’m gonna read a bit here)
30 And Cornelius said, Four days ago I was fasting until this hour; and at the ninth hour I prayed in my house, and, behold, a man stood before me in bright clothing, (throughout scripture angels are often called men as they apparently appear in the form of men)
31 And said, Cornelius, thy prayer is heard, and thine alms are had in remembrance in the sight of God.
32 Send therefore to Joppa, and call hither Simon, whose surname is Peter; he is lodged in the house of one Simon a tanner by the sea side: who, when he cometh, shall speak unto thee.
33 Immediately therefore I sent to thee; (now listen to what Cornelius says) and thou hast well done that thou art come. Now therefore are we all here present before God, to hear all things that are commanded thee of God.
Apparently Cornelius (and possibly his family believed that God was watching over what was about to happen and that Peter was on direct errand from Him.
I mean, this is a man of God Peter is talking to so it’s no wonder he and his family was chosen to be first to receive the Gospel first.
I love this attitude. I’ve seen it in other seekers of truth – they are direct, and open and ready to learn and hear of the things of God.
In other words, “Okay Peter, the ball is in your court.” (verse 34)
34 Then Peter opened his mouth (began to speak), and said, Of a truth I perceive that God is no respecter of persons:
First of all, it has been evidenced to me that “God is no respecter of persons.”
I really love this opening line – especially considering the setting and audience. I mean here stood Peter an obvious Jew and he is looking at a group of people who were used to the view and treatment of Jews toward them (listen) IN THE NAME OF GOD!! They were part of the Great Unwashed! And Peter openly admits that he has recently perceived that God is no respecter of persons.
The word for perceived is KATA-LAM-BANO and it means this idea has come down upon him and he has grabbed onto it or taken hold of it.
Remember that word Kata LAMBANO.
PROSO-POL-APE-TACE is the word that is translated “respector of persons” and it literally means:
“an acceptor of the face” in other words someone who looks upon some feature of another – and accepts or receives or treats them preferentially because of it.
We live in a world that is soaked in PROSO-POL-APE-TACE – from external beauty to power, wealth, fame, social status, physicality, strength – you name it, if it can impress it typically does.
Not so with God. Zero proso-pol-ape-tace. With Him it’s all . . . heart.
I learned a great lesson about the human appearance years ago when our oldest Mallory was in grade school. For some reason she had an affinity for disabled children and spent a lot of time helping them.
One afternoon I was in front of the school waiting by the car to pick her up and she walked up with one of the children who had a severally deformed face – it was frankly hideous.
The child was beaming as she walked with Mallory and stood there as they said goodbye.
It so happened that the side mirror of that particular car was both reflective and molded in a cone-shape and I happened to look at this distorted little girls face in the reflection of the molded reflective casing.
Where (what we would call) regular or attractive faces would become greatly distorted in its reflection this little ones disfigured face turned absolutely beautiful.
I’ll never forget it. And at that moment I realized that maybe this is how God sees all of us – through a morphing lens, so to speak – that makes all of us beautiful in his eyes.
James talks about the insidious nature of being respecters of people when he says in James 2:1-4
1 My brethren, have not the faith of our Lord Jesus Christ, the Lord of glory, with respect of persons.
2 For if there come unto your assembly a man with a gold ring, in goodly apparel, and there come in also a poor man in vile raiment;
3 And ye have respect to him that weareth the fine clothing, and say unto him, “Sit thou here in a good place;” and say to the poor, “Stand thou there, or sit here under my footstool:”
4 Are ye not then partial in yourselves, and are become judges full of wrong and evil assumptions?
Now sometimes people get God’s election mixed with this principle of him not respecting any person and think that they are contradictory.
God’s elections are not based on merit or beauty that He respects or receives more than others.
It simply means He, according to His wisdom and foreknowledge, elects some to do certain things – but not because He has looked upon their external worth and elected them to life eternal as a result.
See the difference?
As a direct result of what is happening here with Peter and Cornelius all previous barriers were being eliminated.
So,
the once standing barrier between the Jews and Gentiles, represented by the temple veil, was broken down.
No more special dispensations are granted to people because of race. No more exclusions because of the same. The end of the Jewish age was headed their way.
No more male vs female – all come to God by humble hearts circumcised.
No more bond or free. No more cultural divides.
What is happening here is one reason why the refusal some churches had regarding other races to have their priesthood was so heinous.
But in addition to making all human beings equal and having full access to God all were also now guilty before Him with none having claim on Him by rites and rituals.
Anytime anyone tries to suggest otherwise they are trying to erect back up what is being broken down right here in chapter 10.
So Peter continues and having said that God is no respecter of persons adds:
35 But in every nation (pagan, greek, Jew, African, Arab, Utah, California, Oregonian) he that feareth him, and worketh righteousness, is accepted with him.
Now this is an interesting verse and in and of itself it could suggest that we are acceptable to God by virtue of our “fearing Him and our working righteousness.”
This would be a message that is counter not only to all of Protestantism but also to the central message of all of Paul’s epistles.
What are we to say?
Here is when context, context, context is so very important.
First of all, who is speaking and what is his background?
Second who is his audience?
Third, what else is said in this setting?
And of course what else is said in the rest of the Bible on the subject.
Finally, can what Peter actually says be understood in a way that is different than the plain meaning?
Let’s hit these questions one by one – they’re important.
Who is speaking and what is his background?
Of course it’s Peter. A Jew of Jews and a man called to reach the members of the House of Israel but to also open the Gospel to the World.
To Peter those (of both the pagan and Jewish world) who would at that time be open to both hearing and receiving the Good News would first be those who feared God and worked righteousness.
Paul would later present a different perspective and say that among the Gentile pagan world it would be more the sinful and morally destitute who would respond – but in the case of Peter’s outreach and taking what was primarily an extension of Judaism to people who lived among the Jews it may have been that relative to his mission this description was primary – that those who would be acceptable to God would first be those who feared God and did righteousness – like Cornelius and his family and friends. Which answers the second question –
Who is the audience?
A devout man and his family. Remember, God, in his wisdom, typically moves us along in steps. So it was with Peter as Cornelius was “proselyte at the gate,” or nearly a Jew – just not circumcised.
It may have been that had God sent Peter to a slovenly, sinful pagan who cared not for God in the first place the challenge would have been too great. So he began with a gentile man who loved and feared God, was devout, and did works of righteousness – which is how Peter describes him saying that such are acceptable to God now.
What else is said in this address?
Here is true literary context. Read verse 35 with me again and then verse 36. Peter says:
35 But in every nation(he that feareth him, and worketh righteousness, is accepted with him. (And then verse 36)
“The word which God sent unto the children of Israel, preaching peace by Jesus Christ: (he is Lord of all:)”
So we can see that Peter automatically brings Jesus into the mix here and right after describing those whom God accepts mentions the need for Christ (who he adds is “Lord of All”). This cannot be overlooked.
Peter is NOT teaching that people are accepted of God because they fear him and do works of righteousness but rather those who fear Him and work righteousness would receive and believe on His Son who is “Lord of All.”
What else is said in the rest of the Bible on the subject?
I’m not going to take the time to respond to this but know this – there are dozens of passages that clearly support the fact that fearing God and doing works of Righteousness do not make ANYONE acceptable to God.
So we know Peter meant something different. Remembering this we can move forward in understanding what Peter was trying to say. Finally,
Can what Peter actually says be understood in a way that is different than the plain meaning?
I think so. But plain meaning is the best way to approach scripture because it may be that whatever is being said can be taken and face (and full) value. But let’s take what is said here and maybe redefine it in light of the rest of the New Testament.
35 But in every nation he that feareth him, and worketh righteousness, is accepted with him.
Could it be that when Peter says is accepted with Him that he is speaking of what God is looking for in those whose eyes and ears He opens to the truth?
Could be.
Could it be that in every Nation that those who truly fear Him and work righteousness will find whom Peter calls the Lord of All as a result – I mean this is exactly what we are seeing in the case of Cornelius and his family, so sure.
And finally, we might take our interpretation of what Peter says here so far as to say that the Only way anyone really comes to fear God and to “work righteousness” is to receive and believe on His Son – which is the first sign of wisdom (to fear God) and is the only means by which any of us can truly “work righteousness,” meaning by and through believing on Him?
Could very well be.
Remember what happened in John 6 when the Jews came to Jesus and asked Him?
“How do we work the works of God?” and He responded by saying that to work the works of God one must believe on His Son.”
So all of this could be included in our understanding of what is being said here in verse 35.
At this point Peter now begins to preach Jesus to this group. So having said:
35 But in every nation(he that feareth him, and worketh righteousness, is accepted with him.
He continues and seems to enter into a sermon of sorts and says:
36 The word which God sent unto the children of Israel, preaching peace by Jesus Christ: (he is Lord of all:)
And we actually enter into a passage (or set of passages) that I believe help us understand Jesus and His relationship to God.
I’ve not been taught this nor heard this taught but I imagine I am not the first to interpret them in the following manner.
First, as a means to get a sense of the passages I want to reread from verse 36 through 43 again.
Now just try and hear what these words say. Ready?
36 The word which God sent unto the children of Israel, preaching peace by Jesus Christ: (he is Lord of all:)
37 That word, I say, ye know, which was published throughout all Judaea, and began from Galilee, after the baptism which John preached;
38 How God anointed Jesus of Nazareth 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.
39 And we are witnesses of all things which he (Jesus the Word) did both in the land of the Jews, and in Jerusalem; whom they slew and hanged on a tree:
40 Him (Jesus of Nazareth) God raised up the third day, and shewed him openly;
41 Not to all the people, but unto witnesses chosen before of God, even to us, who did eat and drink with him after he rose from the dead.
42 And he commanded us to preach unto the people, and to testify that it is he (Jesus of Nazareth) which was ordained of God to be the Judge of quick and dead.
43 To him give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins.”
Did you wonder about anything as I read those passages?
(Go to the Board)
Let me cull through them again and just read the lines that may have sparked you to wonder. Ready?
36 The word ( ) which God sent unto the children of Israel, preaching peace by Jesus Christ: (he, Jesus Christ is Lord of all:)
37 That word ( ), I say, ye know, which was published throughout all Judaea, and began from Galilee, after the baptism which John preached;
38 How God anointed ( ) Jesus of Nazareth (was Jesus of Nazareth God or Man?) with the Holy Ghost and with power: who (being anointed by God) went about doing good, and healing all that were oppressed of the devil; for God was with him. (who was with Him? God was with Him.)
39 And we (meaning Peter and the apostles) are witnesses of all things which he (Jesus of Nazraeth filled with the Word of God) did both in the land of the Jews, and in Jerusalem; whom they slew and hanged on a tree:
40 Him (Jesus of Nazareth) God raised up the third day, and shewed him openly;
41 Not to all the people, but unto witnesses chosen before of God, even to us, who did eat and drink with him after he rose from the dead. (this is Peters personal witness of Jesus of Nazareth)
42 And he commanded us to preach unto the people, and to testify that it is he (Jesus of Nazareth) which was ordained of God to be the Judge of quick and dead.
43 To him all the prophets give witness, that through his name (meaning through Him and His life and work) whosoever believeth in him shall receive remission of sins.” (well talk about what remission of sins means next week).
Peter could have spoken about Jesus and God in any way he wanted but lead of the Holy Spirit he was VERY specific about how he was going to describe Jesus of Nazareth.
In verse 38 Peter describes Him as the one “God anointed” and the one “whom God was with.”
In verse 40 as the one whom God raised from the dead.
In verse 42 as the one “which was ordained of God to be the Judge of quick and dead.”
And in verse 43 as the one to whom “all the prophets give witness, that through his name whosoever believeth in him shall receive remission of sins.”
From these passage we get a distinct view of Jesus of Nazareth as the One whom God . . .
Anointed
Was with
Ordained to be Judge
There is a distinct relationship between Jesus of Nazareth and God. Reread verse 38 with me where Peter says
38 How God anointed ( ) Jesus of Nazareth 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 word for anointed here in the Greek is KHREE-OH and its were we get the term Christ.
This passage directly tells us the when God Anointed Jesus of Nazareth he became Jesus Christ – the anointed one.
Now how to balance all of this with the fact that Jesus of Nazareth speaks as having had an existence with God from the beginning, that He came from above and that the rest of us are from beneath.
Go back to verses 36 and 37. Here Peter says, in the beginning of His sermon to Cornelius:
36 The word ( ) which God sent unto the children of Israel, preaching peace by Jesus Christ: ( Jesus Christ is Lord of all:)
37 That word ( ), I say, ye know, which was published throughout all Judaea, and began from Galilee, after the baptism which John preached;
What’s interesting about these two passages is that Luke (quoting Peter) uses two different Greek terms for Word here.
In verse 36 the term is LOGOS but in verse 37 the term is RHAY MAH.
In other words I am suggesting that what is being said here is the following – which gives us even more insight into God and Jesus of Nazareth –
36 The word (the logos, which has always been with God as His very essence, thought, mind, terms, heart, vision, hope, love, wisdom) which God sent unto the children of Israel (into the babe born in the manger) which preached peace by Jesus Christ: (he, Jesus Christ is Lord of all:) (so again, the meaning is that this Word was NOT a pre-incarnate spirit man Jesus or a distinct spirit personage from the Father but was instead His actual Word)
Verse 37
37 That word (meaning the verbal teaching about him), I say, ye know, which was published throughout all Judaea, and began from Galilee, after the baptism which John preached;
In my estimation these passages articulate to us a view of God and Jesus that stand outside of creedal Trinitarianism.
They clearly show a number of things which I will close with:
That who Jesus of Nazareth was filled with was the Word of God.
That this Word of God was sent into the world by God and became recognized as the human Jesus of Nazareth.
That God anointed Jesus of Nazareth and he became Jesus Christ.
That God was with Jesus of Nazareth.
That due to Him overcoming sin and death Jesus of Nazareth is Lord of all Lords.
That God placed the judgment of the world in the hands of His Son, Jesus of Nazareth.
That Jesus of Nazareth had existence before this world as the living word of God.
That Jesus of Nazareth was in fact, God with us spiritually.
But the flesh of Jesus of Nazareth was all man.
And as such Peter draws a clear distinction between the Man and God with sent Him, anointed Him, was with Him, and placed the judgement of all things in His hands.
Let’s stop here.
Q and A
