Grace Bible Church

Preaching the Living Word through the Written Word

 

 

 

 

 

 

 

 

 

 

FURTHER ACCEPTANCE OF THE GENTILES - 2

 (Ac 11:1-18) 7/13/14

Grace Bible Church, Gillette, Wyoming

Pastor Daryl Hilbert

 

I.     SEGREGATION OF  JEWISH CHRISTIANS (Ac 11:1-3)

 

A.    [1] News of Cornelius’ conversion traveled quicker than Peter did. It had reached the apostles and brethren throughout Judea. Quite likely, after spending some time with the new converts in Caesarea (Ac 10:48), Peter continued preaching on his return to Jerusalem. A synonym for the conversion of the Gentiles was that they “received (dechomai - accenting, accepting, believing (the gospel) the word of the God” (Ac 8:4, 25; 15:35).

B.    [2-3] When Peter entered Jerusalem he was met by “those who were circumcised,” which by the context most likely referred to Jewish Christians (cf. Ac 10:45). They began to “take issue” (diakrinō - pass judgment or dispute) with him over the news.

C.    Specifically, their charge was that he “went to uncircumcised men and ate with them.” Clearly they were more concerned with the violation of Jewish tradition than they were with the salvation of the Gentiles. This did not imply that they were not saved, but that they held undo contempt for the Gentiles and undo reverence for tradition.

 

II.    PETER RECOUNTED THE DIVINE EVENTS (Ac 11:4-15)

 

A.    [4] Peter then explained by recounting all that had taken place in Caesarea. However this recounting was his defense that showed that the “orderly sequence” of events was of divine origin. Therefore, Peter explained that God, not Peter, had included the Gentiles in salvation.

B.    [5-11] For the most part, the details Peter gave were virtually identical to Luke’s account in Acts 10 (even though Luke was the author of both chapters). However, Ch. 11 includes the excitement of Peter’s personal narrative.

1.     Likewise of interest is the narrative’s vividness here compared with the colorless third-person style in chapter 10. While in structure and content the two accounts are very similar, the retelling of Peter’s experiences in chapter 11 has a freshness and vitality to it that make it more than a mere résumé of events related in chapter 10. EXP

C.    Peter gave an account of his vision while in a trance (Ac 11:5 cf. Ac 10:10), of the sheet that came down from the sky (Ac 11:5 cf. Ac 10:11, Peter added, “it came right down to me,  to which he “fixed [his] gaze,” cf. Ac 11:6), of the clean and unclean animals upon it (Ac 11:6 cf. Ac 10:12), of the command to “kill and eat” (Ac 11:7 cf. Ac 10:13), of his initial refusal (Ac 11:8 cf. Ac 10:14), of the second and third divine exhortation (Ac 11:9-10 cf. Ac 10:15-16), and of the three men sent by Cornelius (Ac 11:1 cf. Ac 10:17).

D.    [12] Peter recounted how the Spirit of God, who was orchestrating all of this, told him not to have any misgivings about accompanying them back to Caesarea (Ac 11:12 cf. Ac 10:19-20). The Jewish Christians certainly would understand this as a divine revelation by the Spirit of God.

1.     In addition, it is from Peter that we learn that “some of the brethren from Joppa” (Ac 10:23), who were the “circumcised believers” (Ac 10:45) were a total of “six.”

2.     Peter, however, does not include meeting Cornelius (Ac 10:24-27), Peter’s initial comments (Ac 10:28-29), or Cornelius’ whole reply (Ac 10:30-33). All of these were either assumed, already known, or incidental to Peter’s defense.

E.    [13] Instead of giving Cornelius’ whole reply, Peter recounted the major point, which was the fact that an angel had told Cornelius to send for Peter (cf. Ac 10:32). Once again, the mandate of Peter’s actions was based on divine initiative to which he was helpless to withstand.

F.     [14] Peter gave a particular detail that had not been given in Acts 10. We know that the angel had told Cornelius to “send” for Peter (Ac 10:5, 32). We know that Cornelius’ men relayed from him that Peter was to come and give them a “message” (Ac 10:22). Peter added the words, “he will speak words to you by which you will be saved, you and all your household.” This was communicated by the angel to Cornelius though not recorded in Acts 10. Cornelius was not saved until Peter went and preached the gospel. Therefore, even as a God-fearer who was permitted to worship Yahweh through Judaism, Cornelius had to place his faith in Christ for salvation. Also, similar to what will be said in Ac 16:15 and Ac 16:31, all who were of Cornelius’ household (and other guests) that gathered, heard, and understood the gospel, had believed, and were saved. This would not include infants.

G.    [15] In narrative form, Peter omits the words in his sermon (Ac 10:34-43) simply to say, “as I began to speak (en arxasthai - “at the beginning”).” From a preacher’s point of view, Peter had only begun to speak all that he intended to say in his sermon.

1.     We understand from this of the instantaneous salvation of the Spirit who “falls upon” all believers at the moment that faith is exercised. It does not matter if it is at the end of a sermon or during no sermon at all, as long as faith is exercised in Christ through the gospel message.

2.     Peter’s point was that the Gentiles’ salvation experience was as genuine as it was for the apostles when the Spirit fell upon them on the day of Pentecost.

 

III.  GOD WAS GLORIFIED IN THE INCLUSION OF THE GENTILES (Ac 11:16-18)

 

A.    [16] The Spirit, who was promised to bring all things to the apostles’ remembrance (Jn 14:26; 15:26), brought to mind Jesus’ teaching of the baptism of the Holy Spirit (Mt 3:11; Mk 1:8; Lk 3:16; Jn 11:33; Ac 1:5).

B.    [17] Peter concluded (“therefore,” oun - conjunction that introduces a logical inference), that if the Gentiles believed in the Lord Jesus Christ and received the “same” (isos - identical) Holy Spirit and the gift of tongues, therefore, he could not stand in God’s way.

C.    [18] The circumcised Jewish believers quieted down at Peter’s defense. They too concluded that the salvation of the Gentiles was directed by divine revelation and Peter was not in violation of God, in spite of their tradition. As a result, those particular Jewish Christians “glorified God” in the inclusion of the Gentiles. Indeed, God had also granted to the Gentiles repentance that leads to life.” This referred to genuine saving faith which includes and results in repentance (metanoia - change of mind that leads to a change of behavior).

 

IV.  ADDITIONAL SUPPORT FOR ACCEPTANCE OF GENTILES

 

A.    Additional passages (Ps 2:8; Ps 22:27-28; Ps 46:10; Ps 67:2, 4; Ps 86:9; Ps 98:2; Is 2:2; Is 9:1-2 cf. Mt 4:15-16; Is 11:10 & Is 42:1-3 cf. Mt 12:18-21 & Ro 15:12; Is 56:3-7 cf. Mt 11:17; Is  60:1-3 cf. Ac 26:23; Joel 2:28; Zec 2:11; Mal 1:11)

B.    Rahab from Jericho (Jos 2:9-11, genealogy Mt 1:5; He 11:31; Jm 2:25)

C.    Ruth the Moabite (Ru 1:4; genealogy Mt 1:5)

D.    Assyrian Ninevites (Ge 10:11; Jon 4:11)

E.    The myriad of Gentiles saved through the generations, including our own.

 

V.    CONCLUSION: God’s plan to include the Gentiles in salvation was gracious and glorious.

 

A.    Since salvation is by grace, Gentiles must not become proud (Ro 11:20-21).

B.    God will restore Israel after the fullness of the Gentiles (Ro 11:25-29).

C.    The inclusion of Gentiles in salvation was according to God’s gracious mercy (Ro 11:30-32).

D.    The inclusion of Gentiles in salvation was according to God’s glorious wisdom (Ro 11:33-36).

 

The Jews believed (and still believe) that if a Gentile wanted to worship Yahweh, he had to first become a Jew (or more precisely a full-fledged proselyte). Salvation was available, but only through Judaism. So in this sense, Gentiles were included in salvation, in that they were included into Judaism.

 

But the overwhelming biblical evidence is that if a Gentile wants to worship Yahweh, he must first become a believer in Christ. Salvation is available, but only through Christ. This truth must be applied to both Gentile and Jew. So, Gentiles are included in salvation, in that they are included into Christ by faith. Christianity does indeed have its roots in the Jewish OT, but the Jewish OT, unbeknownst to Judaism, has its roots in Christ.

 

 

 

Grace Bible Church · 4000 E. Collins Rd ·  PO Box #3762 · Gillette, WY · (307) 686-1516