Acts 10:23-48
June 23, 2002
God’s Impartial Salvation
A few years ago in Atlantic City, a woman won a bucketful of quarters at a slot machine. It was time for she and her husband to get dinner, but first she wanted to stash the quarters in her room. As she was about to walk into the elevator she noticed two men already aboard. Both were black. One of them was big ... very big ... an intimidating figure. The woman froze. Her first thought was: These two are going to rob me. Her next thought was: Don't be a bigot; they look like perfectly nice gentlemen. But racial stereotypes are powerful, and fear immobilized her. She stood and stared at the two men. She felt anxious, flustered, ashamed. Her hesitation about joining them on the elevator was all too obvious. She couldn't just stand there, so with a mighty effort of will she picked up one foot and stepped forward and followed with the other foot and was on the elevator. Avoiding eye contact, she turned around stiffly and faced the elevator doors as they closed. A second passed, and then another second, and then another. Her fear increased! The elevator didn't move. Panic consumed her. She thought, I'm trapped and about to be robbed! Her heart plummeted. Perspiration poured from every pore. Then ... one of the men said, "Hit the floor." Instinct told her: Do what they tell you. The bucket of quarters flew upwards as she threw out her arms and collapsed on the elevator carpet. A shower of coins rained down on her. Take my money and spare me, she prayed. More seconds passed. She heard one of the men say politely, "Ma'am, if you'll just tell us what floor you're going to, we'll push the button." They reached down to help her up. Confused, she struggled to her feet. "When I told my man here to hit the floor," said the average sized one, "I meant that he should hit the elevator button for our floor. I didn't mean for you to hit the floor, ma'am." He spoke genially. He bit his lip. It was obvious he was having a hard time not laughing. She thought: what a spectacle I've made of myself. She was too humiliated to speak. She wanted to blurt out an apology, but words failed her. How do you apologize to two perfectly respectable gentlemen for behaving as though they were going to rob you? She didn't know what to say. The 3 of them gathered up the strewn quarters and refilled her bucket. When the elevator arrived at her floor they insisted on walking her to her room. She seemed a little unsteady on her feet, and they were afraid she might not make it down the corridor. At her door they bid her a good evening. As she slipped into her room she could hear them roaring with laughter while they walked back to the elevator. The woman brushed herself off, pulled herself together and went to dinner with her husband. The next morning flowers were delivered to her room-a dozen roses. Attached to EACH rose was a crisp $100 bill. The card said: "Thanks for the best laugh we've had in years." Signed, Eddie Murphy & Michael Jordan
Our lives are filled with biases and prejudices that we find hard to let go. We draw conclusions regarding a person’s character from just a glance, a causal conversation, from interaction over time that can not take into account God’s work of grace in their lives. So we formulate our opinions. Yet God has a way of tearing down our opinions, rearranging our conclusions, overturning our biases. The most powerful tool which makes this happen is the gospel, for there we are confronted with our own inability to draw proper conclusions and God’s grace to transform people to be what he desires them to be. That point is the point of our passage this morning. READ Acts 10:23-48
We are partial to appearances
We all must admit how easily swayed we are by appearances. We fawn over those we deem great. Cornelius understandably does this when Peter arrives, falling at his feet.
It is remarkable that a member of the subjugating military garrison should fall at the feet of one of the subject people and worship him. But so hungry is the heart of this man Cornelius, so desirous is he of finding God, that he is actually willing to worship a Jew.
Peter’s response is quick: “Stand up; I too am a man.” Cornelius was overwhelmed to be in Peter’s presence. Just days before Cornelius was informed by God’s angelic messenger to listen to what this man said. With that recommendation, his response is understandable.
While we may not fall at the feet of another, we too can be easily swayed by others.
Charles Colson commented that when he worked at the White House during the Nixon administration, he would chuckled to himself as he watched politicians and powerful executives bolster themselves before being led into the Oval Office. In the waiting room, with bravado they would convince one another to tell the President exactly what they thought. But as the door opened and they were escorted into that room signifying great power, with the Presidential seal embroidered on the carpet, they melted and became putty in the President’s hands.
We, too, quickly draw assumptions of another’s greatness by his car, her job title, their house. It is human nature to be drawn those who have power or prestige. But like moths to a flame, the result of this is deadly as our opinions are formed by mere appearances.
We love to look down on those we deem insignificant
Peter fights this very natural, cultural tendency as he enters Cornelius’ house, now filled with family and friends ready to hear the good news of which the angel spoke. But the first words out of Peter’s mouth sound harsh. Peter’s presence there would be frowned upon by any self respecting Jew.
The word Peter uses here is not really “unlawful” but better contrary to custom, taboo. Because of the recent events in Peter’s own life he now felt at liberty to break this taboo. Yet the way Peter was raised, how most of the early church felt would be much different. There was an assumed reality of Jewish privilege and exculsivism. This ability to look down on Gentiles was a long held belief.
Rooted in a misunderstanding of the covenant, of God’s electing grace, Israel came to believe that their status as God’s people implied that they were inherently better than all the rest. This special status, they felt, gave them the right to despise non-Jews. The previous five hundred years of oppression by Gentiles did little to alleviate this attitude. With the destruction of Jerusalem by the Babylonians in 586 B.C., and the threats from Hellenistic culture from the fourth century B.C. onward served to harden Jewish attitudes against Gentiles. They erected isolationistic barriers and attitudes against all but essential associations with Gentiles. The very city, in which Peter came, Caesarea, typified this us-them mentality. In this Greco-Roman city in Israel Jews were a distinct minority. (J Scott, JETS 34/4 475ff)
Every society has its caste systems, hierarchy. We do this so that we can gain control, influence over others. Christian children’s author, Madeleine L'Engle once wrote:
"It seems that more than ever the compulsion today is to identify, to reduce someone to what is on the label. To identify is to control, to limit. To love is to call by name, and so open the wide gates of creativity. But we forget names, and turn to labels; there are many familiar ones today, such as: Fairy tales are not real and should be outgrown. Christians are people who are not strong enough to do it alone. Chopin is only a romantic. El Greco must have had astigmatism to account for his elongated people. All Victorian poets had TB. Roman Catholics are not Christians. Protestants cannot understand Holy Communion. People who write for children are second-class and cannot write for adults. And the list could go on and on and on. If we are pigeon-holed and labeled we are un-named." (Walking on Water. CT, Vol. 39, no. 2).
Who is it you look down on? Those whose lives are not as neat and orderly as yours? Perhaps it is reversed. You may think less of those living insulated middle class lives unknowing what real life is all about. There are people whose lifestyle you know is offensive to God, so when you see them, rather than a smile, you sneer. What makes it so hard for you to even see your partiality is that you may even be right in your appraisal. But how then can you ever love that person?
Peter’s response beginning in v34 gives us the answer. As he outlines the gospel, he explains how the gospel forces us to turn away from our bigotry and be used by God to reach others.
God the Father’s election is impartial
As Peter entered this Gentile home, he makes it clear that although his own people would be aghast at his standing in this Gentile home, he can because of what God has done. His message and the following events show how the triune God works in the hearts of his people to love as God loves.
Peter begins by declaring the truth that is just now beginning to reach his heart: God shows no partiality.
Partiality or favoritism literally means to “accept the face”. The idea behind this is of a judge who, before he renders his verdict, bases his decision on which face he knows rather than on the facts. For a judge to be partial perverts justice and often would be done to discriminate against the poor or the rich. Bribery was often a chief motive in such favoritism.
Peter’s statement here is a quote from Deuteronomy 10 which we heard read earlier.
These words, addressed to Israel, make plain what God demands: fear, obey, and love God. Not such a simple task, but made possible by God’s grace. While the whole universe belongs to God(14) he has set his affection on Israel above all peoples(15). The response to this is simple – change your heart, stop being stubborn. The phrase here points back to God’s covenant with Israel, his promise to guarantee their status with him. The reason they can have hope that they will not be destroyed is stated in v17 – God is not partial in his electing grace.
God’s impartial nature is seen in that he executes justice for the fatherless and widow, what is more he loves the sojourner, the non-Jew. The implication of this is simple – you too must love those who are not like you.
What is dawning on Peter is that in God’s electing grace, he poured out his love on you enabling you to believe has nothing to do with you and everything to do with him. God is impartial in his election. His acceptance of people is based on not where they were born, what church they belong to, but solely on two factors: fear God and do what is right.
Cornelius is acceptable without having first to become a Jew. He can come solely because the Father has so chosen him. But if you look at this opening statement on its own, it appears that all he need do is fear and obey something that in 10:2 he was already doing. But with the vision he learned that his fear and work was not enough. What Peter was about to communicate to Cornelius and what enraged so many people was the truth of the Gospel – that God is not enamored with your good works to accept you nor is he so put off by your sin that he can not save you.
What are the implications of God being impartial?
This is not saying: “God looks past the bad you do and sees you have a good heart.”
No, the bad you do is because your heart is bad. You can’t fool him, you are not perfect.
Rather, God’s impartiality is good news in that he declares us righteous when we are sinful. God’s impartiality is the heart of the doctrine of justification. God imputes us righteousness when we deserve wrath for he does not look at us, but at Christ.
But there is a flip side to this – just as God deals with our sin in Christ; so also, he doesn’t care about your good. You won’t get his attention by trying hard. Rather, the right he desires is that you look in faith to Christ for your sins to be forgiven. Peter’s message emphasizes this truth. The good life that is acceptable in God’s sight is one which recognizes its own inadequacy and accepts the gospel.
God the Son’s redemption is impartial
On the basis of the Father impartial love poured out on people from every nation, Peter then rehearses the work of the Son’s redemption. This work too shows that God is not partial. While Peter is clear that the life of Jesus is located in space and time in Israel, its implications are for those outside its borders.
The work of Christ is summed up in v36 as preaching good news of peace. This declaration is one which is achieved for the simple reason stated in the brief aside “he is Lord of all.”
If I were to march through Israel today proclaiming peace between Israelis and Palestinians, I would have no authority and there would be no peace. But when Christ came it was not just the offer of a hope for peace, but as the God of the universe – it was honestly given. But what was the response to this offer? Despite the fact that he was anointed with power, did good and healed all (38) their response was to put him to death (39). But as God is not partial, even the most heinous sin could not stop the Father’s plan, the Son’s redemption – he is risen.
If you come to me wanting to know what you must do to find peace, I will tell you that you are too late, you will never find it or achieve it. Not because peace is impossible, but because 2000 years ago it was secured and offered and is available today.
Therefore an impartial message is universally proclaimed by those whom God has chosen.
All will be judged by this one whom they killed.
All who believe will receive forgiveness through his name.
With these concluding remarks, Peter summarizes the gospel. Cornelius need not rely on his own works to make God partial to him, to gain his attention. God has done the work through his son and that salvation is available to Cornelius and his whole household full of friends and relatives. They need not reform their lives to be accepted by God, they don’t have to get something right in order to find forgiveness.
In the story of Camelot when King Arthur was away, his wife Guinever was unfaithful with Sir Lancelot. When Arthur returned he found out about the affair and placed his wife in a convent for life. Eventually he goes to the convent trying to make everything alright. In the closing lines of that scene he says, "Lo, I forgive thee even as the eternal God forgives." Then he turns and walks away. But that’s not how the eternal God forgives! He doesn’t leave you in the convent! He doesn’t leave you in your circumstance. Had he forgiven his wife the way God forgives he would have said, "Honey I forgive you, get your bags, the kids and I want you back. You’re coming home with us! You’re still my queen and you’re going to ascend the throne again.
No matter what you have ever done, no matter what you will ever do – the Father’s satisfaction in you is secure because the benefits of Christ death and resurrection are ours because God doesn’t play favorites, but freely forgives those who look to Jesus.
God the Holy Spirit’s indwelling is impartial
To the shock and amazement of the Jews gathered there – God responded. What to us seems so mundane shook their world. God’s impartiality went so far that the Holy Spirit fell on these pagans.
God’s work of regeneration changed their hearts so that they too believed, trusting in an impartial God not to hold their sin against them, but to accept the work of Christ on their behalf. Just as with the Jews at Pentecost – the indwelling Spirit enabled them to praise God. Be these tongues of an unknown language, in which case it would be hard to know whether they were extolling God or not, or, as I believe, they were praising God in their tongue, in Greek and Latin, an evidence to all present that God is not just the God of the Jews, but his grace is powerful enough to transform a Centurion from Rome.
Baptism, that sign and seal of God’s covenant, the external, physical picture of God’s gracious covenant and indwelling of the Holy Spirit was now available to the Gentiles. There was no reason to judge them unworthy because of their past life or their present circumstances. Their reception of God’s grace is all that matters for them to be included as part of God’s people.
If all that is true – how must we respond?
The gospel changes lives. It not only puts us in a right relationship with God, but also in a right relationship with others. The transforming power the gospel is seen in Peter’s life as this chapter concludes describing the unthinkable; Peter remains with these Gentiles for several days.
The work of our triune God is to unite a disparate people. In the Father’s election, the Son’s redemption and the Spirit’s indwelling, God creates one new man. If our heavenly Father is impartial, if Christ the head is impartial, if the Spirit who unites us is impartial – then how will we live?
Edward R. Murrow, the famed journalist of the 50’s, spoke with the emptiness of one who sees life only from the human perspective, when he said: “Everyone is a prisoner of his own experiences. No one can eliminate prejudices--just recognize them.”
While it is true you and I can never eliminate our prejudices, we must do more than recognize them. We must repent of them and look to God’s grace to be at work in our sinful hearts to change us. The gospel will change us.
Have you come to the place where you know that God showed no partiality to you? Have you given up the thought that somehow in someway God just has to love you? When you come to the point where you recognize that God did not treat you as you deserve, but has been gracious to you, then you must cease to be so partial, judging by appearances. Have you searched your life to see your grudges against others, convinced that they will never change? Your partiality may be toward a family member, someone at work; it may be against a race or social class. The difficulty we often have is that we, like Peter, don’t immediately recognize our sin.
The implication for racial reconciliation in the Church is obvious. The reality of the existence of distinctions of race, culture, social, economic, and other external factors is also obvious, and these distinctions are not going away. It is not necessary that all Christians adopt a common culture, or strive for a uniform socio-economic level, have identical external religious experience, or any other outward feature. When theological, spiritual, or moral principles are not involved, diversity is acceptable and Christians should be sensitive to the preferences of their fellow believers.
Tony Evans, a Baptist pastor in Texas once remarked: “Racism isn't a bad habit; it's not a mistake; it's a sin. The answer is not sociology; it's theology.”
That needs to be our starting point. We must call sin what it is, an offense against God. The only solution to sin is God’s grace, the work of Christ on the cross. We will never establish peace; create unity or work to end racism. Rather we must trust that in Christ, peace and unity are finally realized and that the indwelling Holy Spirit even today will create us to be what God desires us to be.
