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The Nations are Clean (The Continuing Adventures of Jesus #16) (King’s Cross)

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INTRODUCTION

In many ways, this passage is the hinge of the book of Acts. The whole book describes the continuing work of Jesus, and just as He promised, the goal is a mission from Jerusalem to the ends of the earth. Everything has been pointing to this: all the languages at Pentecost, Stephen’s message that God is not bound to one place, the conversion of the Samaritans, the baptism of the Ethiopian, the conversion of Saul, and now we come to Peter’s vision.

But while Jesus had clearly sent the apostles out to preach the gospel and disciple the nations, it had not yet been made clear that this meant that the Gentile nations could remain Gentile nations without converting to Judaism and still be full members of the household of God. Here, God declares the unclean nations to be clean. This means the nations can come to God. And since Jesus is Lord of the nations, this means that they will come.

The Text: “There was a certain man in Caesarea called Cornelius, a centurion of the band called the Italian band, a devout man, and one that feared God with all his house, which gave much alms to the people, and prayed to God always…” (Acts 10:1-20)

SUMMARY OF THE TEXT

Luke emphasizes the faithful devotion of this Roman soldier, as does the angel who appears to him (Acts 10:1-4). The angel does not give Cornelius the plan, but he does give him instructions for finding out the plan from Simon Peter, which Cornelius then explains to his servants and a devout soldier in his house (Acts 10:5-8).

While they are on their way, Peter is in prayer on the rooftop and sees a vision of a great sheet being let down from heaven to earth, full of all kinds of ceremonially unclean animals (Acts 10:9-12). The Lord spoke to Peter by name, inviting him to “kill and eat,” and when he declined, the voice insisted by saying that what God has made clean, do not call common/unclean – and this happened three times (Acts 10:13-16). Then, while Peter was puzzling over the vision, the men from Cornelius arrived at the house asking for him, and the Spirit ordered Peter to go with them, doubting nothing (Acts 10:17-20).

WITH ALL HIS HOUSE (OBEDIENCE)

Nations are built out of families and households, and the kind of nation you get depends on the kind of households that make it up. Family is the building block of human society. You cannot have virtuous society apart from virtuous families. You cannot have faithful leaders who fear God and hate covetousness and all lies, if you do not have many families led by such men.

Not only was Cornelius a devout man, but he led his whole household in this piety (Acts 10:2, 4, 7). It seems all the more remarkable given the notorious reputation of Roman soldiers for often being brutal, rapacious idolaters. Here was a man who likely risked his job, his reputation, and his fortune in worshiping the God of the Jews. While all is grace, the angel of God specifically notes the obedient devotion of Cornelius in prayers and alms as noticed by God (Acts 10:4). Obedience put Cornelius in the path of God’s plan and blessing.

We are saved by grace, but we are saved for good works that God prepared for us to walk in, and God loves to reward the good works He prepared for us. We earn nothing, but like a faithful Father, God blesses obedience. Honoring father and mother is the first commandment with a blessing (Eph. 6:2-3). In a difficult marriage, a godly woman seeks the attention of God by her gentle and quiet spirit (1 Pet. 3:4). A godly man takes responsibility for his household and is particularly zealous to remain in fellowship with God and one another (Josh. 24:15, Job 1:5). We are not often given the whole plan, but we are given instructions for finding out the plan. Daily obedience in our families puts us in the path of God’s plan and blessing.

WHAT GOD HAS MADE CLEAN

The clean/unclean laws were part of the schoolmaster-law to lead Israel to Christ (Gal. 3:24, 4:2). It taught Israel to pay attention to what they ate, what they touched, who they had fellowship with in order to teach them that sin has infected everything and if it is not cleansed, it is infectious and it will only spread to everything. And you cannot appear before God in that unclean state. But when Christ came, Israel graduated from that schoolmaster and came into maturity, where the real clean and unclean distinctions must now be made not between different kinds of animals or people, but between sin and righteousness (2 Cor. 6:14-18). Sin is what destroys our fellowship, but we have fellowship with God and one another as we are cleansed by the blood of Christ, confessing our sins to God and one another (1 Jn. 1:7-9).

Food and drink are central signs of our fellowship, and everything is sanctified by the Word of God and thanksgiving (1 Tim 4:3-5). So we must not destroy fellowship for the sake of food and drink (Rom. 14:19-21). This can be done through a pharisaical strictness, demanding of others what God does not require. Or this can be done through pharisaical laxness, not requiring of others what God does require. Demanding that others cater to your food fads or preferences and making fellowship difficult is disobedience to this principle: rise and eat. And parents must not let children become little food tyrants or become tyrants themselves. Those with scruples about alcohol may not bind the consciences of others, but in our community, it is far more likely for drinking to become an occasion for harm. Honor God and love your neighbor.

CONCLUSION: LORD OF THE NATIONS

The vision that Peter saw means that the nations are clean. The nations do not have to become Jewish in order to come to God. Russians, Japanese, Somalis, and Americans may come to the Father, through faith in Jesus Christ. The Church is therefore a multinational body from every tribe and tongue, but the nations still bring their own unique treasures into the Kingdom: people still live in tribes and speak different languages (Rev. 7:9, 21:24).

This cuts against fleshly prejudice and fleshly uniformity. And the best way to learn this dance is by building devout households that stay in fellowship and are ready to obey. Love and serve those closest to you first, beginning with the neighbors in your own house, working your way out from there, including your nation. And in this way, all of the nations will come to Christ.

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Not Having My Own Righteousness (
Philippians #11)

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INTRODUCTION

We come now to a particular gospel “turn” that is extremely troublesome to the carnal mind. The square peg of “alien righteousness” goes not go into the round hole of any “righteousness of my own.” Consequently, a great deal of ingenuity has been expended on trying to make it fit. We might even go so far as to say that this problem, this tension, is the driving engine of almost all new developments in theology. And that is not a good thing. The challenge always comes down to the unvarnished gospel versus the “cold clatter of morality.” 

THE TEXT

“But what things were gain to me, those I counted loss for Christ. Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ, and be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith: That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death; If by any means I might attain unto the resurrection of the dead. Not as though I had already attained, either were already perfect: but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus.” (Philippians 3:7–12). 

SUMMARY OF THE TEXT

In his previous life, prior to his conversion, Paul had been proud of his resume, proud of his heritage. All those things had been “gain” to him, but no more. He uses the same word that he used in Phil. 1:21 (kerdos), but showing a complete reversal of values. He counts all that a loss for the sake of Christ (v. 7). He goes on to extend the exchange to “all things,” considering the loss of everything to be insignificant when compared to the excellency of knowing Christ Jesus as Lord (v. 8). More than insignificant, he counts every possible honor as skubalon—rubbish, garbage, offal, dung, or refuse (v. 8). He does not just know Christ now, he also strains to win Christ at the last (v. 8). He rejects his own righteousness, that which is “by law,” and wants to be found in Christ by faith, not having his own righteousness, but rather the righteousness which is “of God by faith” (v. 9). He not only wants Christ now, and Christ at the last, but also Christ on the journey (v. 10). This refers to the koinonia of his suffering, lining up with His death, so that he might know the power of resurrection (v. 10). Experiencing the power of resurrection now means a promise of attaining to the resurrection of the dead at the last day (v. 11). Not that he has already made it, because he knows that he has not, but he pursues it nonetheless. He wants nothing more than to apprehend that for which he was apprehended. He wants to seize that for which he was seized (v. 12).  

ALL THE WAY IN

This is an area where we must pay close attention to the exhortation given by that great Puritan Richard Baxter, when he said, “screw the truth into men’s minds.” If we don’t take care to do that, this particular truth will always pop out again, rattle on the floor for a moment, and disappear into an obscure corner.

SUBMITTING TO THE RIGHTEOUSNESS OF GOD

There is another place in Paul where he summarizes this glorious truth, talking about how the exquisitely pious Jews, in all their zeal, managed to miss it. What went wrong?

“For they being ignorant of God’s righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God” (Romans 10:3). 

The word for submit here is hypotasso, and is the same word that is used in a number of other places. Domestic servants, house slaves, are told to be subject to their masters (1 Pet. 2:18). Wives are commanded to be submissive to their own husbands (Col. 3:18). We are called to be subject to principalities and powers (Tit. 3:1). The young should submit to the elderly (1 Pet. 5:5). The problem that the Jews had was found in their unwillingness to submit to the righteousness of God. This is why the gospel is described by Paul as a message to be obeyed (Rom. 10:16), and why those who reject it are described as a disobedient people (Rom. 10:21). 

In our text, Paul says that he wanted to be found in Christ, not having his own righteousness (Phil 3:9). In Romans 10, he says that the Jews went around trying to establish their own righteousness, and refused to submit to the righteousness of God (Rom. 10:3). This means that what we are talking about is not acknowledging that God, over there, is righteous. We are not acknowledging that, but rather trusting in. The righteousness of someone else is imputed to me, and so it is that every form of ego-credit vanishes. 

POISONOUS PRONOUNS

The poison of autonomy is therefore found in the personal possessive pronouns—mine, ours, and so forth. It is not to be found in the external things we cook up to do, which may or may not be noble and right. If I give all my possessions to feed the poor, but have not love, I am nothing (1 Cor. 13:3). This is because I gave everything away except my own righteousness. As long as I cling to that, I am clutching at my own essential unrighteousness.

And this is why the deepest repentance possible is not of the things we are ashamed of, but rather of the things we are proud of. Men are not truly converted until their virtues humiliate them. This is why tax collectors and whores enter the kingdom first (Matt. 21:31). They know how valuable all their virtues are, which cannot be said for the theologians and scribes.  

Flannery O’Connor describes this principle wonderfully at the conclusion of her potent short story Revelation. Mrs. Turpin has been given a vision of a procession into Heaven. 

“Upon it a vast horde of souls were tumbling toward heaven. There were whole companies of white trash, clean for the first time in their lives, and bands of blacks *** in white robes, and battalions of freaks and lunatics shouting and clapping and leaping like frogs. And bringing up the end of the procession was a tribe of people whom she recognized at once as those who, like herself and Claud, had always had a little of everything and the given wit to use it right. She leaned forward to observe them closer. They were marching behind the others with great dignity, accountable as they had always been for good order and common sense and respectable behavior. They, alone were on key. Yet she could see by their shocked and altered faces even their virtues were being burned away.”

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When to Open Your Door (CCD)

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INTRODUCTION

In the short space of this letter, John gives us a vital tutorial in the contrast between friends & enemies of the Gospel. Many modern Christians have no category for what Jesus meant when He commanded us to love our enemies. Broadly speaking, we have no clue we have enemies, we fail to recognize those enemies, and we have no clue that loving them requires us to confront their errors (Cf. Eph. 5:11, 2 Jn. 11).

THE TEXT

1 The elder unto the wellbeloved Gaius, whom I love in the truth. 2 Beloved, I wish above all things that thou mayest prosper and be in health, even as thy soul prospereth. 3 For I rejoiced greatly, when the brethren came and testified of the truth that is in thee, even as thou walkest in the truth. 4 I have no greater joy than to hear that my children walk in truth. 5 Beloved, thou doest faithfully whatsoever thou doest to the brethren, and to strangers; 6 Which have borne witness of thy charity before the church: whom if thou bring forward on their journey after a godly sort, thou shalt do well: 7 Because that for his name’s sake they went forth, taking nothing of the Gentiles. 8 We therefore ought to receive such, that we might be fellowhelpers to the truth. 9 I wrote unto the church: but Diotrephes, who loveth to have the preeminence among them, receiveth us not. 10 Wherefore, if I come, I will remember his deeds which he doeth, prating against us with malicious words: and not content therewith, neither doth he himself receive the brethren, and forbiddeth them that would, and casteth them out of the church. 11 Beloved, follow not that which is evil, but that which is good. He that doeth good is of God: but he that doeth evil hath not seen God. 12 Demetrius hath good report of all men, and of the truth itself: yea, and we also bear record; and ye know that our record is true. 13 I had many things to write, but I will not with ink and pen write unto thee: 14 But I trust I shall shortly see thee, and we shall speak face to face. Peace be to thee. Our friends salute thee. Greet the friends by name.

3 John

SUMMARY OF THE TEXT

John’s greeting tells us that this is a personal letter to a beloved saint, Gaius (v1). This well loved friend was, from what is hinted in this letter, a wealthy man; he was able to host the gathering of the saints in his home. Gaius was robustly healthy spiritually, but much of the hospitality burden had fallen to him (due to the inhospitable actions of others). Accordingly, John wishes earthly prosperity & health to him, that he might continue to generously care for the traveling missionaries & saints (v2). This letter is a response to news which John received regarding how Gaius took to heart John’s earlier epistle; steadfast faith in the Gospel, and obedience to the commandments is a true source of joy for Christian leaders (vv3-4). 

Gaius had been a joyful & generous host to an earlier delegation; likely the missionaries who had brought John’s earlier epistles (v5). Down to our own day, this charity is a witness of the godly generosity & hospitality of Gaius (v6). John requests that Gaius once more provide for these missionaries, who were tasked with delivering the current letter (v6b); this delegation were undertaking their ministry for “the name’s sake,” so they were not seeking financial/material support from the Gentiles to whom they were sent to evangelize (v7). John underscores a striking glory of Christian hospitality: by welcoming such saints with the sort of overflowing hospitality which Gaius had shown, we partake of their evangelistic ministry (v8).

The same could not be said of Diotrephes. He had shut his doors to John’s messengers, out of personal arrogance as well as affinity for Cerinthius’ teaching (v9). John assures the faithful saints that he will, if given the opportunity, come and confront Diotrophes for all his sins. These included his hostility to the truth which the Apostles taught, the inhospitable attitude he showed towards faithful ministers, and his power-play to forbid others to show hospitality under threat of expulsion from the church (v10). This, John explains, is evil and not good; and so sternly reminds Gaius and all who would read this letter, that our actions of good or evil are evidence of whether  or not we have seen God (v11). In other words, you will know them by their fruit.

By contrast, Demetrius (presumably, the leader of the delegation John is sending) is commended for maintaining a good report of all men, and most importantly, Demetrius’ testimony holds up when measured against the truth. John adds his own amen to this testimony of Demitrius’ faithfulness, commending him to Gaius as a trustworthy ally (v12). The farewell once more indicates that while distance learning is better than nothing, it is inferior to face to face fellowship and teaching (vv13-14). After all, we are the ecclesia, the gathered. Where Diotrephes was stirring up contention, John blesses Gaius with an exclamation of Gospel peace. Friendships, old & new, are fostered and fortified. And, it might be observed, John reminds us that we should try to remember people’s names (v14). 

HOSPITALITY & HOSTILITY

There’s a curious contrast between 2 John & 3 John. In 2 John, we find John commanding the Elect Lady to not show hospitality to false teachers, while in this letter he sternly rebukes Diotrephes for not showing hospitality, but commends Gaius for being a wonderful example of hospitality. Put this all together and you have a matrix for how to understand the duty of hospitality. Christians must not welcome false teachers into their homes/churches, but they ought to show hospitality to faithful saints. Those who maliciously close their doors to faithful Christians  in need, while getting cozy with false teachers, are in need of sharp–even public–rebuke. 

So then, it becomes evident that hospitality needs a backbone. It needs to be able to refuse hospitality to evil-doers & false teachers. Charity must not be blackmailed by manipulators. Hospitality isn’t an unqualified “yes” to anyone who comes knocking. Even in the OT we have this duty of welcoming the stranger, orphan, and widow, while giving no quarter to idolaters. 

Gaius had manfully shouldered the burden of caring for faithful missionaries, while enduring Diotrephes’ mocking, manipulation, arrogance, and compromise. His doors were open to those who were living “for the Name’s sake”. While Diotrephes closed his doors, because he was concerned for his own name. This becomes a helpful litmus test for measuring someone’s character. Whose name is being exalted?   

DWELLING WITH GOD, HIS SPIRIT INDWELLING WITH YOU

One of the central melodies of John’s writings is how Jesus the Son made it possible for you to dwell with God the Father, because God the Spirit dwells in You. Put simply, abiding in the doctrine of Christ (2 Jn. 9) assures the believer of their union with the Father. If Jesus was not the Son of God come in the flesh, then you don’t have union with the Father. God the Father gave us His Son, and in giving us His Son (who was fully God and fully man) He gives us Himself, and He gives us a new covenant head of humanity. This is the Divine Hospitality. If you trust in the Incarnate Christ, God draws you in. But if you deny the Son, you will face the Divine Hostility. Once more, John confronts us with a fork in the road: what of Jesus?

Now, this doctrine of fellowship with God is born out in our actions. Do we walk in paths of wickedness, or paths of righteousness? John brackets the evil deeds of Diotrephes with the virtuous example of Gaius & Demitrius. Dwelling in God, and God indwelling you, is only possible by Christ. Evildoers will be found railing against Christ, attempting to thwart others from obeying Christ, and welcoming those who reject Christ. This is the central evil of evil. Enmity to God and His Christ, and thus blaspheming His Spirit. But faithful saints, like the Elect Lady, Gaius, and Demitrius demonstrate what it is to abide in Christ and bear the good fruit of hospitality to what is good, and hostility to that which is evil.

HAVE YOU SEEN GOD?

Here, as in all of Scripture, we have the glory of the Gospel. It isn’t our good works that reward us with a sight of God. Rather, if you’ve seen God you will bear good fruit. So, that raises the question, how does one see God? First, God must open your eyes and show Himself to you. He did this by giving us His Son. Jesus asserted this Himself when he told Philip, “He who has seen Me has seen the Father (Jn. 14:9)” Faith looks to Jesus. If you look to Jesus what do you see? There is all your righteousness. There is the one who suffered in your stead. There is glory. There is your eternal joy. There is your only way to the Father.

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