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Peter Begins the Ministry to the Gentiles

Last week we discussed one of the most important events in the history of the church: the conversion of Saul of Tarsus—Mr. Super Pharisee—while he was on his way to persecute Christians in Damascus. Today’s discussion is another most important event in the history of the church: the inclusion of Gentiles . . . by Peter, not by Paul.

Apparently, Peter and the apostles are no longer sticking close to Jerusalem . . . they have begun travelling around to evangelize and to encourage the churches that have sprouted across Judea and Samaria (Acts 9: 32).

In his travels, Peter performs two significant miracles. The first is in Lydda, where Peter heals a paralytic. The second is in Joppa—modern Jaffa—where Peter raises a woman from the dead. The direct effect of these miracles is that people in Lydda, Sharon, and Joppa become believers (Acts 9:35, 42) . . . but in the context of what happens next, these miracles seem to have a much greater meaning.

First, with regard to the paralytic . . . recall the great attention given to Jesus’ healing of paralytic in Capernaum—recorded in Matt 9, Mark 2, and Luke 5—because it involved forgiveness of sin. After He healed this paralytic, Jesus said, "Get up, take your mat and go home" (Matt 9:6b). And what does Peter say after he heals the paralytic in Lydda? "Get up and take care of your mat" (Acts 9: 34b). These are essentially the same words. Is it a coincidence? I don’t think so.

And with regard to raising Tabitha from the dead . . . only Elisha (2 Kings 4) and Jesus (Matt 9, Mark 5, Luke 7-8, John 11) have raised people from the dead before; Peter is joining very elite company. Moreover, Jesus words to Jairus’ daughter—"Talitha koum!" (Mark 5:41)—is very much the same as Peter’s words "Tabitha koum!" (Acts 9:40). Coincidence? I don’t think so.

The juxtaposition of these two Godlike miracles—occurring just before the "Main Event"—seems to make an important point. We’ve discussed the different eastern and western thought patterns: in the eastern culture, "God is what God does." Jesus the Messiah is God because He has the power of God. And through Jesus’ name, the power of God has been transmitted to Jesus’ followers—or certainly to their spiritual leader, Peter—and that power extends to forgiving sins and raising people from the dead. Furthermore, that power includes the authority claimed by Jesus which caused such conflict with the Pharisees: the authority to redefine Old Testament law—and the oral law of the Pharisees in particular—to reflect God’s intent.

This is of critical importance, because Peter is about to effect a radical paradigm shift. It’s essential that he know he is in sync with God . . . and it’s equally essential that the other believers accompanying him know that as well.

To understand what a radical thing Peter is about to do, let’s recall that all members of the Christian church at this time are Jews or Samaritans, and let’s recall Jews despise the Creco-Roman culture called "Hellenism." Hellenism is "form" vs "function" . . . it’s focus on beauty . . . it’s hedonism and free love . . . it’s many gods—with great power but human weaknesses . . . it’s theater and horse racing and nude athletic competitions . . . things detestable to Jews. Pious Jews have no social associations with Gentiles.

However, the "religion" of Hellenism is not spiritually satisfying, and many Gentiles seek fulfillment elsewhere. Some find it in the God of the Jews. They study Jewish scripture and attend Sabbath services in the synagogues; the Bible calls them "God-fearing Gentiles." Many "God-fearing Gentiles" are more devoted to the God of Israel—in both thought and action—than rank-and-file Jews, yet the Jews subject them to the same rules of non-association as other Gentiles.

One of these "God-fearing Gentiles" is Cornelius, to whom we are introduced in chapter 10. Cornelius is a centurion in the Roman army stationed in the capital city of Caesarea.

In this story, God utilizes the same technique used earlier with Saul and Ananias: simultaneous visions. While Cornelius is observing the standard Jewish hour of prayer at 3 pm, he is visited by an angel. The angel tells him, essentially, that something really neat is about to happen, and he needs to send some people 30 miles south to Joppa to get a man named Peter and bring him to Caesarea. These are rather simple instructions, which Cornelius seems eager to carry out.

But Peter’s instructions are much more difficult. His vision occurs the next day, as Cornelius’ men are on the way to Joppa. As a devout Jew, Peter observes Jewish dietary laws. Yet in his vision, God shows Peter a large sheet full of animals—including animals Jews were forbidden to eat according to the Torah. God tells Peter to kill and eat. Peter protests: "But God, I’m a good Jew, and I don’t eat anything the scriptures say is unclean!" God responds: "I am God, and everything I made is clean." Three times this happens. As Peter ponders the meaning of this vision, he no doubt realizes God is using repetition (eg 1 Sam 3) to emphasize it is real and important . . . and the Holy Spirit further underscores this by telling Peter to go downstairs to meet three men who are about to arrive . . . and that he should accompany them wherever they were going.

So Peter goes downstairs. If he had any question, Peter confirms the vision is real when the men arrive. But Peter’s heart may have sunk when he saw—horror of horrors—the "three men" are three Roman soldiers. To a Jew, this is as exciting as opening the door to the Gestapo 60 years ago; Roman soldiers at the door always mean trouble. And even with his confirmed vision from God, Peter seems uneasy. Maybe God wants him to be martyred. So, like Jesus in the Garden of Gethsemane (John 18:5), Peter says to the soldiers: "I'm the one you're looking for." Then he asks, "Why have you come?" (Acts 10:21).

A sense of relief must sweep over Peter as the soldiers tell him about Cornelius and his vision. Peter agrees to go and invites them to spend the night, so they can get an early start in the morning. Gentiles spending the night as guests in the home of a Jew . . . ? Peter may already be showing the effect of God’s vision on his attitude! Yet I should mention Peter seems to have already begun to "loosen up," because he is lodging with a tanner . . . generally a despised occupation among Jews, because tanners were in continual contact with "unclean" things.

The next morning Peter, the three soldiers, and some other Jewish believers all depart for Caesarea. Upon their arrival, they find Cornelius has made a big deal out of Peter’s visit. Imagine the scene. Cornelius is resplendent in the scarlet-and-gold-and-white uniform of a Roman centurion. He’s sitting in the courtyard of his Roman villa, surrounded by a "large gathering" (Acts 10:28) of family and friends invited for this special occasion, with slaves attending to their needs. Peter arrives: a Jew with no trappings of power, probably dressed like a member of the lower class. From a "power" point of view, let’s remember that Peter is the one who has come to Cornelius . . . but what happens? Amazingly, the great man in the elegant uniform goes to meet the humble Jew . . . and falls at his feet . . . like he was welcoming Caesar—or at least the governor!

"Stand up," says Peter (Acts 10:27). "I’m not God; you don’t need to do this." Then he gets to the point. "As you know, I’m breaking Jewish law just by being here, in the home of a Gentile. But God has shown me I should not call any man impure or unclean. So when I got your message, I came immediately. How can I help you?"

Cornelius tells Peter about his vision from God. And he concludes: "I believe you have a special message for me from God, and I’ve gathered family and friends around so that we can all hear it together. Talk to us, Peter; we’re all ears!"

Peter tells the good news of Jesus, as he thinks appropriate for Roman ears. He begins by saying: "You know, we Jews have been pretty arrogant about being God’s chosen people, but I now realize that what’s important to God is what‘s in a man’s heart . . . not his race. You ‘God-fearing Gentiles’ know the Jews have expected salvation through a Messiah, and you have heard about Jesus of Nazareth, who was crucified a few years ago. Jesus was the Messiah, but he didn’t preach the overthrow of Rome . . . he preached ‘the good news of peace’ (Acts 10:36). You have also heard about John, and ‘how God anointed Jesus . . . with the Holy Spirit and power (when He was baptized by John), and how Jesus went around doing good and healing . . . because God was with Him. We are witnesses (to) everything he did’ (Acts 10:38-39a), and we are here to tell you that all these stories are true. It is also true—as you have heard—that ‘God raised (Jesus) from the dead’ (Acts 10:40); he appeared to us and other followers, and actually ‘ate and drank with’ us (Acts 10:41). Jesus ‘commanded us to preach to the people and to testify that he is the’ promised Messiah (Acts 10:42). And furthermore, Cornelius, since you have studied Jewish scripture, you know, as ‘the prophets testify, . . . everyone who believes in him receives forgiveness of sins through his name’ (Acts 10:43). And that applies to Gentiles as well as Jews."

Did this speech make them believe? They had heard the stories of Jesus; they may have believed already . . . and Peter just confirmed it. But, nevertheless, while Peter was still speaking—and as his fellow Jewish believers stared in amazement—God gave His verdict in dramatic fashion; the Holy Spirit came upon the crowd of Gentiles in Cornelius’ home.

Before we go any further, let’s think about the significance of this. At Pentecost, the Holy Spirit came upon the assembled Jewish believers—spontaneously, without warning. For the Samaritans, the Holy Spirit came only when Peter and John laid on hands. Now, with the Gentiles, the Holy Spirit again comes spontaneously, without warning. Why?

And there’s another thing: These people haven’t been baptized! Haven’t been baptized? This is totally backwards. When Philip went to the Samaritans, he baptized them first—then they received the Holy Spirit. And in every Christian church tradition I am aware of—baptism is first . . . then the Holy Spirit. Why the reversal?

As I’m fond of saving: we physicists are much better explaining observed data than we are at making predictions. And whereas I cringe at trying to "read the mind of God," in the context of everything else, I think it’s a safe bet this time.

Baptism is generally a Jewish thing. And the Samaritans also practiced circumcision and purification rituals (http://www.nablus.org/thecity/social/samaritan.html)—including baptism. It may also have been customary for Samaritans to use baptism to indicate submission to a particular rabbi, as the Jews did. Hence baptism as a commitment to follow Jesus was just as logical for circumcised Samaritan believers as for Jewish believers. But for a Gentile . . . baptism—along with circumcision—was the final step in conversion to Judaism. And to a Hellenist, circumcision was mutilation of a beautiful body!

Hence, despite Peter’s vision, it would probably never occur to him to baptize an uncircumcised Gentile . . . and knowing what it meant for a Gentile to be baptized, it would probably never occur to Cornelius to ask. Nevertheless, Cornelius and his family and friends—God-fearing Gentiles—meet all the criteria for John’s baptism of repentance . . . except: they are uncircumcised Gentiles. But we have learned that race doesn’t matter in the eyes of God; and based on their heart attitudes, Cornelius and his family and friends believe in Jesus; they deserve to be baptized. The only thing preventing their baptism is arbitrary tradition based on their race.

Therefore, if the Holy Spirit had not come upon them, it would mean a human decision could prevent the power of God coming upon those who deserve it. But we don’t believe that! We believe nothing can stand in the way of the power of God . . . we believe the thief on the cross is with Jesus in heaven today—even though he wasn’t baptized—because Jesus said so (Luke 23:43).

Peter gets the message. He realizes—in the context of his vision and the presence of the Holy Spirit—that these uncircumcised Gentiles should be baptized . . . and that’s essentially what he says: "Can anyone keep these people from being baptized with water? They have received the Holy Spirit just as we have" (Acts 10:47).

And that, I think, is the point of the two miracles which preceded the story of Cornelius: Peter, with the power of God through Jesus’ name, is not just reiterating Jesus’ proclamation that all foods are clean (Mark 7:19), he is making a radical new proclamation, which I will read again:

And that includes uncircumcised Gentiles. So—although they are still uncircumcised—Cornelius and his family and friends were "baptized in the name of Jesus Christ" (Acts 10:48). Peter is clearly baptizing them according to Jewish tradition: to indicate a commitment to follow a particular rabbi . . . in this case, Jesus the Messiah.

In the next lesson we’ll find the Hebraic Jews in the church in Jerusalem have problems welcoming uncircumcised Gentiles into the church. Their reservations are overcome . . . for the moment . . . but these reservations foreshadow a severe potential impediment to church growth caused by the domination of the Jerusalem church by Pharisee-Christians. Jesus instructs His disciples to take the gospel throughout the world, but some of His earliest followers seem to think that only means to Jews throughout the world.

We’ll also see Herod Agrippa I ascend the throne of his grandfather, Herod the Great, and initiate a new persecution of Christians to please the Jews. James, one of Jesus’ original apostles, is killed, and Peter barely escapes. Then, after a brief 3-year reign, we’ll see Herod die in a way that Luke views as God’s punishment.

This will be on December 3, because we’ll be taking a Thanksgiving break next week.