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