Inside Out

This week as we dive into Acts 11, I want to first re-visit Acts 10 final few verses.

Acts 10:44–48 “44 While Peter was still saying these things, the Holy Spirit fell on all who heard the word. 45 And the believers from among the circumcised who had come with Peter were amazed, because the gift of the Holy Spirit was poured out even on the Gentiles. 46 For they were hearing them speaking in tongues and extolling God. Then Peter declared, 47 “Can anyone withhold water for baptizing these people, who have received the Holy Spirit just as we have?” 48 And he commanded them to be baptized in the name of Jesus Christ. Then they asked him to remain for some days.”

I mentioned last week that verse 45 would be key as we move forward.

Now, in Acts 11, Peter faces another challenge: explaining this radical experience to the other apostles and Jewish believers who have some strong feelings about Peter being with uncircumcised gentiles.

Acts 11:1–3 “1 Now the apostles and the brothers who were throughout Judea heard that the Gentiles also had received the word of God. 2 So when Peter went up to Jerusalem, the circumcision party criticized him, saying, 3 “You went to uncircumcised men and ate with them.””

Peter has some explaining to do. Peter how could you associate with these uncircumcised/unclean/sinful people?

Circumcision held deep spiritual importance for the Hebrew people.

It began as a command from God to Abram to establish a covenant—a covenant that would eventually extend to the Israelites. But have you ever wondered why? Of all the things God could have commanded, why circumcision?

Here is a sentence no man in here wants to hear:

Let’s Talk About Circumcision.

Now I don’t think this needs to be said, but circumcision is a painful and uncomfortable process.

Abram was 99 at the time of his, let’s call it “operation.”

Genesis 17:1 “1 When Abram was ninety-nine years old the Lord appeared to Abram and said to him, “I am God Almighty; walk before me, and be blameless,”

He goes on to outline what the covenant is going to be.

Genesis 17:4–9 “4 “Behold, my covenant is with you, and you shall be the father of a multitude of nations. 5 No longer shall your name be called Abram, but your name shall be Abraham, for I have made you the father of a multitude of nations. 6 I will make you exceedingly fruitful, and I will make you into nations, and kings shall come from you. 7 And I will establish my covenant between me and you and your offspring after you throughout their generations for an everlasting covenant, to be God to you and to your offspring after you. 8 And I will give to you and to your offspring after you the land of your sojournings, all the land of Canaan, for an everlasting possession, and I will be their God.” 9 And God said to Abraham, “As for you, you shall keep my covenant, you and your offspring after you throughout their generations.”

Every Covenant Involves a Sacrifice.

Let’s look at Abrams/Israel's Sacrifice.

Genesis 17:10–12 “10 This is my covenant, which you shall keep, between me and you and your offspring after you: Every male among you shall be circumcised. 11 You shall be circumcised in the flesh of your foreskins, and it shall be a sign of the covenant between me and you. 12 He who is eight days old among you shall be circumcised. Every male throughout your generations, whether born in your house or bought with your money from any foreigner who is not of your offspring,”

Circumcision, that’s the sacrifice. But Why?

First we have to understand, what a covenant is. A covenant is different than a contract.

A contract is more like an agreement with conditions—both sides agree to specific terms, and the relationship holds as long as everyone meets them. But a biblical covenant is something much deeper. It’s a committed, relational bond that often involves a transfer of flesh, like circumcision or sacrifice, symbolizing a profound and lasting connection. Unlike a contract, a covenant reflects God’s unwavering promises, establishing a relationship rooted in lasting faithfulness rather than conditional terms.

So, circumcision wasn’t just a physical mark; it was a powerful symbol of purity and devotion. God chose something so personal and lasting to show that His covenant required more than an outward sign—it called for an inward purity, a heart that was set apart for Him. This covenant wasn’t just about going through the motions; it was about true, wholehearted dedication to God.

The idea of a transfer of flesh is why marriage is a covenant and not a contract. I don’t think I need to explain that one.

A covenant requires Sacrifice.

The sacrifice was a physical one

A Covenant With God Always Requires a Physical Act.

In the case of Abraham, the physical act was circumcision—a sacrifice and a lasting mark on his body to signify a covenant relationship with God.

But the Jews made one mistake over time: they became so focused on the physical act itself that they began to miss the spiritual significance behind it. The ritual of circumcision became more about what was done to the body than about a relationship of the heart with God.

over time they became so obsessed with the physical part of the covenant that the spiritual part of the covenant almost became secondary.

God even addresses this himself through the prophet Jeremiah

Jeremiah 4:3–4 “3 For thus says the Lord to the men of Judah and Jerusalem: “Break up your fallow ground, and sow not among thorns. 4 Circumcise yourselves to the Lord; remove the foreskin of your hearts, O men of Judah and inhabitants of Jerusalem; lest my wrath go forth like fire, and burn with none to quench it, because of the evil of your deeds.””

The physical act of circumcision was meant to point to an inward transformation.

Our Outward Appearance Is Meaningless If the Inward Doesn’t Align.

Matthew 7:21–23 “21 “Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but the one who does the will of my Father who is in heaven. 22 On that day many will say to me, ‘Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name?’ 23 And then will I declare to them, ‘I never knew you; depart from me, you workers of lawlessness.’”

This is a scary and uncomfortable verse.

Many ‘Christians’ Will End Up in Hell Because They Thought Their Outward Actions Were Enough to Cover the Condition of Their Hearts.

And it’s tragic because the true covenant with God has always been about a heart that knows and is known by Him.

We find even all the way in Acts 11 that even some of the disciples were caught up on the physical act of circumcision.

It’s almost like they forgot that Jesus entered the home of the Roman Centurion (a gentile) and healed his servant in Luke 7

When the questions and criticism came Peter told them exactly what happened. He recounts the story to them. For the sake of time I’m not going to read that portion but skip down to verse 15

Acts 11:15–17 “15 As I began to speak, the Holy Spirit fell on them just as on us at the beginning. 16 And I remembered the word of the Lord, how he said, ‘John baptized with water, but you will be baptized with the Holy Spirit.’ 17 If then God gave the same gift to them as he gave to us when we believed in the Lord Jesus Christ, who was I that I could stand in God’s way?”

Peter gave a testimony. He simply states that God gave me a vision, told me to go with these gentiles, I gave them the Gospel and the Holy Spirit fell on them.

And then look what happens:

Acts 11:18 “18 When they heard these things they fell silent. And they glorified God, saying, “Then to the Gentiles also God has granted repentance that leads to life.””

They have nothing to say except glory to God.

Leonard Ravenhill said

"A man with an experience of God is never at the mercy of a man with an argument, for an experience of God that costs something is worth something, and does something."

When Peter shares his experience—how the Holy Spirit came upon the Gentiles despite them being uncircumcised—the Jewish believers fall silent. They end up glorifying God, recognizing that even the Gentiles are being given salvation. Peter’s obedience to God becomes a powerful witness, showing that God’s work breaks through all the usual boundaries, traditions, and arguments

This had a ripple effect throughout the Church.

let’s move into verse 19

Acts 11:19–24 “19 Now those who were scattered because of the persecution that arose over Stephen traveled as far as Phoenicia and Cyprus and Antioch, speaking the word to no one except Jews. 20 But there were some of them, men of Cyprus and Cyrene, who on coming to Antioch spoke to the Hellenists also, preaching the Lord Jesus. 21 And the hand of the Lord was with them, and a great number who believed turned to the Lord. 22 The report of this came to the ears of the church in Jerusalem, and they sent Barnabas to Antioch. 23 When he came and saw the grace of God, he was glad, and he exhorted them all to remain faithful to the Lord with steadfast purpose, 24 for he was a good man, full of the Holy Spirit and of faith. And a great many people were added to the Lord.”

Now, we have to make a distinction here. Because we have talked about the hellenists before.

Traditionally the term hellenist refers to greek speaking Jews. however, within the context of this passage it is likely referring to gentiles. This is a big debate among theologians. However, verses 19-20 clearly outlines who is being referred to here:

Acts 11:19–20 “19 Now those who were scattered because of the persecution that arose over Stephen traveled as far as Phoenicia and Cyprus and Antioch, speaking the word to no one except Jews. 20 But there were some of them, men of Cyprus and Cyrene, who on coming to Antioch spoke to the Hellenists also, preaching the Lord Jesus.”

There is a clear distinction here . “no one except jews” that would eliminate the traditional view of the Hellenist here because they were jews. so most likely in this particular instance “Hellenists” refers to gentiles.

with that out of the way we start to see the church is growing rapidly outside of the tradition of just the Jewish believers.

Word gets back to Jerusalem and the send the Apostle Barnabas.

I love that is says “he came and saw the grace of God.”

The grace of God is so much more than just “I get to go to heaven”

The Grace Of God Is a Spiritual Tangible Thing.

Let’s go back to the topic of circumcision, because in the Old Testament, circumcision was more than just a ritual—it was the mark of the covenant between God and His people. When God commanded Abraham to circumcise himself and every male in his household (Genesis 17:10-12), this physical act became a powerful, outward sign of being set apart for God. Circumcision symbolized purity, devotion, and the Israelites’ commitment to walk in God’s ways. It was a deeply personal mark, painful and permanent, signifying that every covenant with God involves both sacrifice and commitment.

Yet this physical mark was always meant to point to something deeper. God, through the prophet Jeremiah, tells His people, “Circumcise yourselves to the Lord; remove the foreskin of your hearts” (Jeremiah 4:4). Here, God emphasizes that true covenant loyalty is about more than an outward symbol—it’s about an inward transformation, a heart fully devoted to Him.

Circumcision and the Covenant of Grace

When Jesus came, the covenant took on a new depth. The New Covenant didn’t require a physical circumcision to set us apart; instead, it was marked by the grace of God working on our hearts. Colossians 2:11–12 speaks to this transformation: “In him also you were circumcised with a circumcision made without hands, by putting off the body of the flesh, by the circumcision of Christ.” Through Jesus’ sacrifice on the cross, we experience a spiritual circumcision—a cutting away of sin and a new dedication to God that’s achieved only through grace.

Grace as the New Mark of the Covenant

Where physical circumcision once marked belonging, grace now marks us as God’s own. This New Covenant of grace fulfills what physical circumcision could only foreshadow. In Romans 2:28-29, Paul explains, “For no one is a Jew who is merely one outwardly… circumcision is a matter of the heart, by the Spirit, not by the letter.”

God’s grace, poured out through Christ, now circumcises our hearts, making us His people in a way that’s both deeply spiritual and truly tangible.

The Cross: The Tangible Circumcision of Christ

The ultimate act of “circumcision” was Jesus’ death on the cross, where He bore our sins in His body. Just as circumcision required the shedding of flesh, Jesus’ sacrifice was a painful, costly offering, marking us forever as His redeemed people.

Romans 3:23–24 “23 for all have sinned and fall short of the glory of God, 24 and are justified by his grace as a gift, through the redemption that is in Christ Jesus,”

Grace, now, is the “tangible” sign of our covenant with God—a grace made visible and powerful through the cross.

True Grace is visible.

Here is what it looks like:

Titus 2:11–12 “11 For the grace of God has appeared, bringing salvation for all people, 12 training us to renounce ungodliness and worldly passions, and to live self-controlled, upright, and godly lives in the present age,”

God’s grace looks like Christians renouncing their old selves and living Godly lives.

It looks like living differently. Allowing ourselves to be transformed from the inside out .

That’s the difference.

Remember:

Jeremiah 17:9 “9 The heart is deceitful above all things, and desperately sick; who can understand it?”

The Grace of God allows us to circumcise our hearts.

Circumcision of the Old Testament Was From the Outside In, But a Circumcised Heart Is From the Inside Out.

This the difference between “Well Done, my good and Faithful Servant.” and “Depart from me I never knew you.”

You can’t just change the outside. You have to be changed from the inside out.

So after seeing the transformation and how God was moving, Barnabas sends for his friend Saul.

Barnabas if you remember was the one that defended Saul when the other disciples did not want to accept him.

Acts 11:25–26 “25 So Barnabas went to Tarsus to look for Saul, 26 and when he had found him, he brought him to Antioch. For a whole year they met with the church and taught a great many people. And in Antioch the disciples were first called Christians.”

So, in case you did not know, the word Christian comes from the bible. The people of Antioch called the disciples Christians.

The Greek word here is Christianos (Χριστιανός), meaning “follower of Christ.” It’s often mistaken for “little Christ,” but it actually combines Christos (Χριστός), meaning “anointed one.” With the suffix -ianos (-ιανός), it gains an even deeper meaning, implying both following and a sense of belonging or allegiance. So, Christian means “one who belongs to or follows Christ.”

Do People Know who You Belong To?

People should clearly know we are different.

Look what follows immediately after we find out they are labeled “Christians”

Acts 11:27–28 “27 Now in these days prophets came down from Jerusalem to Antioch. 28 And one of them named Agabus stood up and foretold by the Spirit that there would be a great famine over all the world (this took place in the days of Claudius).”

The Holy Spirit gives a prophetic word to Agabus that “famine would take place all over the world.”

Acts 11:29–30 “29 So the disciples determined, every one according to his ability, to send relief to the brothers living in Judea. 30 And they did so, sending it to the elders by the hand of Barnabas and Saul.”

This is a call to give. It’s not a call to give beyond your means: “Every one according to his ability.” but it is a call to give as much as you can.

Now, understand something. The World demands that church be generous givers. but, for the church to be generous, it’s people must be generous givers.

A church can only give according to what is coming in.

We Can’t Demand More of the Church Than We Are Willing to Contribute.

Again, this is NOT about giving beyond your means, but it’s about doing what you can.

This passage reminds us that giving is a shared responsibility within the church, each contributing “according to his ability.” Just as the church is called to meet the needs of its community, it also has a responsibility to care for those who shepherd it, including the pastor.

Paul writes in 1 Timothy 5:17–18 “17 Let the elders who rule well be considered worthy of double honor, especially those who labor in preaching and teaching. 18 For the Scripture says, “You shall not muzzle an ox when it treads out the grain,” and, “The laborer deserves his wages.””

The church’s ability to be generous depends on the generosity of its people, and meeting the pastor’s needs is part of our commitment to support one another. I’ll admit, this is an uncomfortable topic for me to address, but it’s both biblical and important to recognize.

I don’t bring this up to ask for a raise or anything like that. This is not about me, but rather about understanding God’s design for the church as a body that cares for all its members, including those who serve in leadership. The Bible emphasizes that those who dedicate themselves to ministry are worthy of support—not as a matter of privilege, but as a reflection of the mutual care and honor God calls us to show one another. Supporting the needs of the pastor and church leaders is not merely a duty; it’s a way for the church to demonstrate its commitment to the work of the gospel and to honor the calling of those who labor in teaching and shepherding.

Ultimately, this is about building a church that practices generosity in every aspect. When we give, each according to our ability, we help make the church a place of blessing, support, and encouragement for everyone, including those who guide us spiritually. It’s an opportunity for each of us to contribute to something greater than ourselves, trusting that God will use our combined generosity to fulfill His purposes.

Closing

Looking at Acts 11, we’re reminded that following Christ is more than just outward labels or rituals—it’s about a transformed heart, a covenant commitment, and a community that’s willing to show up for each other. The early church took care of each other’s needs, supported its leaders, and gave generously, each “according to his ability.” This wasn’t a token gesture; it was how they demonstrated their faith.

Today, we’re called to that same commitment. We can’t expect the church to meet needs—inside or outside—without our own willingness to contribute, to be part of what God is doing here. Supporting those who lead, and meeting the needs of the community, all flow from that same spirit of generosity and covenant.

So, I ask again: Do people know who we belong to? Let’s be people who don’t just attend but invest, who don’t just speak but serve, and who live in a way that reflects on the idea that we BELONG to Christ. This is about building a church that’s equipped to serve, to care, and to make a difference—starting with each of us.