For God So Loved the World, Part 2: Gentile Pentecost

Introduction

Larger section outline

Part 1, Peter’s Preparation (Acts 9:32-10:16)

Part 2, Gentile Pentecost (Acts 10:17-48)

Part 3, What Proceeded (Acts 11:1-18)

Outline of Part 1

Healing of lame Aeneas (Acts 9:32-35)

Raising of dead Dorcas (Acts 9:36-43)

Vision of Cornelius (Acts 10:1-8)

Vision of Peter (Acts 10:9-16)

Outline of Part 2

Messengers from God (Acts 10:17-23)

In the Gentile House (Acts 10:23-33)

The Gentile Sermon (Acts 10:34-43)

The Gentile Pentecost (Acts 10:44-48)

Messengers from God (Acts 10:17-23)

Acts 10:17–23 LSB

Now while Peter was greatly perplexed in mind as to what the vision which he had seen might be, behold, the men who had been sent by Cornelius, having asked directions for Simon’s house, appeared at the gate; and calling out, they were asking whether Simon, who was also called Peter, was lodging there. And while Peter was reflecting on the vision, the Spirit said to him, “Behold, three men are looking for you. “But rise up, go down and accompany them without taking issue at all, for I have sent them Myself.” And Peter went down to the men and said, “Behold, I am the one you are looking for; what is the reason for which you have come?” And they said, “Cornelius, a centurion, a righteous and God-fearing man well spoken of by the entire nation of the Jews, was directed by a holy angel to summon you to his house and hear a message from you.” So he invited them in and gave them lodging.

“...the vision which he had seen...the Spirit said to him...directed by a holy angel...”

Notice how overtly this passage is directed by the Spirit. It could not be more clear.

Peter is shown a vision three times

Corenelius has a messenger from God

The Spirit tells Peter that these men were sent by HIm

The men confirm to Peter that they were “directed by a holy angel.”

Luke is obviously demonstrating to his readers that this was from the Spirit of God. It is not of men. These Gentiles are messengers of God to Peter, the Jew (ironic).

“...the men...appeared at the gate...”

This is Divine timing. The Spirit shows Peter and Cornelius visions and just as Peter is thinking about what it might mean, God sends these messengers.

Then, lest Peter not make the connection, the Spirit said directly to him, “...accompany them without taking issue at all, for I have sent them Myself.”

Acts 3.3.2.3. Peter’s Journey to Cornelius (10:17–33)

...the Spirit helps Peter understand what this vision means. However, he will only gain understanding if he obeys and follows the messengers. Interestingly, the Spirit does not immediately explain everything, or at least Peter does not understand instantly. The role of the Spirit here is to cajole and entice. The response is to obey, even in the midst of confusion.

“...summon you to his house and hear a message from you...”

Peter was just instructed by the Spirit to take no issue with going with these men. But, he was being summoned to the house of a Gentile. That is a big deal. I could imagine the wheels turning in Peter’s mind, “The Spirit said to accompany these men, He didn’t say to accompany them to the house of a Gentile! Did I misunderstand?”

And, if you had been raised as a good Jew, you would have remembered the story of 1 Kings 13, where the prophet was commanded by God to not lodge anywhere in the land and to go home via a different route. Another prophet accosted the man and told him that God had given him updated instructions and that he was to come to his house. The prophet trusted him, goes to his house, and was subsequently judged for disobeying God.

Perhaps Peter had similar thoughts: I know what I was told growing up, you never eat with Gentiles.

The law of God says,

Leviticus 20:23–26 LSB

‘Moreover, you shall not walk in the statutes of the nation which I will cast out before you, for they did all these things, and therefore I have loathed them. ‘Hence I have said to you, “You yourselves shall possess their land, and I Myself will give it to you to possess it, a land flowing with milk and honey.” I am Yahweh your God, who has separated you from the peoples. ‘You are therefore to separate between the clean animal and the unclean, and between the unclean bird and the clean; and you shall not make yourselves detestable by animal or by bird or by anything that creeps on the ground, which I have separated for you as unclean. ‘Thus you shall be holy to Me, for I Yahweh am holy; and I have separated you from the peoples to be Mine.

It is similar passages to this that formed the basis for the strict separatism that characterized the Jews of the first century. This is why Peter needed to be prepared for this great change that was coming.

But, was this really a change? God requires His people to be separate from the people of the world at all times. The kingdom of God does not share a table with demons. The context of Leviticus 20 is all of the abominable acts of the Canaanites from which Yahweh was commanding the Israelites to abstain. So, in substance, this is no different for us in the New Covenant:

Do not defile yourself with the people of the land. Do not start practicing their sinful ways. Do not adopt their culture, otherwise, you will be corrupted. Christian culture is different from Pagan culture. It has different values. Christian culture is founded on the moral law of God. Pagan culture is not.

The Jews had developed a culture of separatism in order to be obedient to this concept. They took the command to be separate seriously. You don’t eat with Gentiles, you most certainly do not marry them, and you do not allow them into the Temple for worship. Keep those people separate, otherwise you will end up like them.

Unfortunately, they started elevating the symbol over the substance. It was more important to first century Jews to be separate than it was to be holy, the purpose of the separatism. It was more important to abstain from certain foods, than to abstain from lust. The sermon on the Mount (Mat 5-7) is dealing with this directly. And, many of the Jewish customs related to dealing with Gentiles were not from the Law of God.

And this is very important for us: The reason for the separatism was to remain holy before God. However, the first-century Jews were called sons of Satan themselves. How could these separated people who took separation to Yahweh so seriously be of the Serpent?

When we value keeping the law more than we value the Lawgiver, we will end up just as corrupt as those who have no law at all. Similarly, when we value the symbol more than what the symbol symbolizes, we will end up with an idol.

Calvin writes,

Commentaries on the Four Last Books of Moses Arranged in the Form of a Harmony Leviticus, Chapter 11

“...for no other reason were they prohibited from eating those animals, except that they thence may learn to take more diligent heed, and to withdraw themselves far from all the pollutions of the Gentiles. He had before recommended purity by various symbols, and now extends it even to the very animals. And this reason must be carefully marked, that the distinction between meats is propounded to them in order that they may study purity.”

So, from Calvin's perspective, the dietary laws served as a symbolic representation, a form of reminder for the Jews, that they were not to corrupt themselves with the sinful practices of the Gentiles. But first-century Jews ended up as lawless as the Gentiles, while outwardly obeying the very things that God had instituted as reminders against lawlessness.

What God is telling Peter: the symbols are changing. The substance is not. God’s people are still to be separate. In the world, not of it. Not at fellowship with the unfruitful works of darkness.

The visible representation of our separatism is in how we live, not in what we eat or drink. When we do not run to the excesses of the Gentiles, we are being separate. The substance is the same.

2 Corinthians 6:14–18 LSB

Do not be unequally yoked with unbelievers; for what partnership have righteousness and lawlessness, or what fellowship has light with darkness? Or what harmony has Christ with Belial, or what has a believer in common with an unbeliever? Or what agreement has a sanctuary of God with idols? For we are a sanctuary of the living God; just as God said, “I will dwell in them and walk among them; And I will be their God, and they shall be My people. “Therefore, come out from their midst and be separate,” says the Lord. “And do not touch what is unclean, And I will welcome you. “And I will be a father to you, And you shall be sons and daughters to Me,” says the Lord Almighty.

You can see in this passage how the even the same Old Testament verses are used to establish the continuance of the principle.

Similarly, when we moved from the Old Covenant to the New Covenant, the substance, the Covenant of Grace, remained the same, but the outward ordinances have changed:

“The covenant of grace, set down in the Old Testament before Christ came, and in the New since he came, is one and the same in substance, albeit different in outward administration: For the covenant in the Old Testament, being sealed with the sacraments of circumcision and the paschal lamb, did set forth Christ’s death to come, and the benefits purchased thereby, under the shadow of bloody sacrifices, and sundry ceremonies: but since Christ came, the covenant being sealed by the sacraments of baptism and the Lord’s Supper, doth clearly hold forth Christ already crucified before our eyes, victorious over death and the grave, and gloriously ruling heaven and earth, for the good of his own people.” (The Sum of Saving Knowledge, Head III)

There was a change in outward administration but no change in substance.

And Peter was being prepared for this change of the outward administration of the covenant in the events we reviewed last time I spoke: the two episodes at the end of Acts 9, and the vision at the beginning of Acts 10.

The New Covenant is for all people. The old ordinances were passing away. Now, dietary laws, ceremonial sacrifices, temple worship, were being removed. It was not a sudden process, but a gradual one which fully came to fruition in AD 70 with the destruction of the temple. This represents the end of the age. The new age, the age of the new creation, the one ruled by Jesus Christ, was inaugurated with the death, burial, resurrection, and ascension of Jesus Christ, and was fully established with the destruction of the temple, the center of Old Testament worship.

Now Peter, one commissioned by Jesus to be a witness of this New Covenant, has been prepared to facilitate and witness the in-grafting of the Gentiles into the New Creation.

And is it not a fitting symbol? Yahweh instituted the dietary laws as a visible/physical reminder for Israel to practice holiness and to remain separate. Separate from whom? The Gentiles. So, when God overtly demonstrates to Peter that this visible symbol is being removed, He is also saying that the Gentiles, as a people, are now not to be considered separate.

These messengers, when they arrive to summon Peter, also say that they are supposed to hear a message from Peter. What message? Peter himself had already proclaimed this message, perhaps without knowing what it really meant in Acts 2:39 “For the promise is for you and your children and for all who are far off, as many as the Lord our God will call to Himself.” Peter knew that this message was for “all who are far off.” But now, he was being asked by the Spirit to put feet to his faith, defy the symbols of the Old Creation, and proclaim the Gospel of Jesus Christ to all who are far off.

In the Gentile House (Acts 10:23-33)

Acts 10:23–33 LSB

...And on the next day he rose up and went away with them, and some of the brothers from Joppa went with him. And on the following day he entered Caesarea. Now Cornelius was waiting for them and had called together his relatives and close friends. And when Peter entered, Cornelius met him, and fell at his feet and worshiped him. But Peter raised him up, saying, “Stand up; I too am just a man.” As he talked with him, he entered and found many people assembled. And he said to them, “You yourselves know how unlawful it is for a man who is a Jew to associate with a foreigner or to visit him; and yet God has shown me that I should not call any man defiled or unclean. “That is why I came without even raising any objection when I was summoned. So I ask for what reason you have summoned me.” And Cornelius said, “Four days ago to this hour, I was praying in my house during the ninth hour; and behold, a man stood before me in shining garments, and he said, ‘Cornelius, your prayer has been heard and your alms have been remembered before God. ‘Therefore send to Joppa and invite Simon, who is also called Peter, to come to you; he is lodging at the house of Simon the tanner by the sea.’ “So I sent for you immediately, and you have been kind enough to come. Now then, we are all here present before God to hear all that you have been ordered by the Lord.”

“Entered” (24, 25, 27)

Peter’s preparation had led to this moment: a Jew entering a city to fraternize with Gentiles. We see Luke stating three times that Peter entered. This is a climactic event.

“...had called together his relatives and close friends...”

Cornelius calls together his friends and family into his house. It sounds reminiscent of the salvation that God wrought with Rahab.

Joshua 2:18 LSB

unless, when we come into the land, you tie this cord of scarlet thread in the window through which you let us down, and gather to yourself into the house your father and your mother and your brothers and all your father’s household.

“...how unlawful it is for a man who is a Jew to associate with a foreigner or to visit him...”

Acts

ἀθέμιτος (“forbidden/unlawful”) could also be translated as “taboo” or “strongly frowned upon” and thus not necessarily unlawful.

A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 3rd ed. ἀθέμιτος

This term refers prim. not to what is forbidden by ordinance but to violation of tradition or common recognition of what is seemly or proper.

There was a growing body of traditions that had developed up to this point in history. So, Peter here is talking about those traditions, he is not talking about the Law of God. Nowhere in God’s Law does it forbid a Jew from entering a foreigner’s house or visiting him. But, the words Peter is using here are actually similar to 2 Corinthians 6:14 “Do not be unequally yoked with unbelievers; for what partnership have righteousness and lawlessness, or what fellowship has light with darkness?”

So, Peter was saying, it is unlawful for a Jew to be yoked with, or partnered with, a foreigner. And they had reasons to have these taboos to be in place. An example is Exodus 34:15-16

Exodus 34:15–16 LSB

lest you cut a covenant with the inhabitants of the land, and they play the harlot with their gods and sacrifice to their gods, and one of them invite you to eat of his sacrifice, and you take some of his daughters for your sons, and his daughters play the harlot with their gods and cause your sons also to play the harlot with their gods.

So, in order to keep themselves well away from ever entering into an agreement or a covenant with Gentiles, it became taboo even to enter their homes or receive their hospitality. They would assume (according to Keener) that they would be defiled because they couldn’t control the environment. So, how could they know if what they were eating was Kosher?

It is clear that Gentiles, uncircumcised foreigners to Israel, were not to be dealt with at all. Unless they became Israelites. And this is why the sign of circumcision was so important to the Jews and continued to be a point of contention among the early church: Did a new believer need to be circumcised?

There are examples throughout the Old Testament of proselytes who became Israelites by receiving the sign of circumcision. But now, what God was communicating to Peter, is the idea that Gentiles, without the sign of circumcision, could be just as much members of this New Covenant, as circumcised Jews. Circumcision is now nothing. Gentiles, formerly the “uncircumcision,” can be associated with as long as their ideals are in accord with Christ.

Galatians 5:6 LSB

For in Christ Jesus neither circumcision nor uncircumcision means anything, but faith working through love.

Romans 2:28–29 LSB

For he is not a Jew who is one outwardly, nor is circumcision that which is outward in the flesh. But he is a Jew who is one inwardly; and circumcision is that which is of the heart, by the Spirit, not by the letter; and his praise is not from men, but from God.

Now, wherever the Spirit of God calls people to Himself, there are members of the Israel of God. For this reason, Peter can say:

“...God has shown me that I should not call any man defiled or unclean.”

It was common to look at the category of people outside of the commonwealth of Israel as defiled or unclean. Even if someone was a God-fearer, they still had to be kept at a distance.

But now, anyone who professed faith in Jesus Christ, and their household, could be brought into the new εκκλεσια by baptism. Circumcision was no longer necessary.

“Cornelius, your prayer has been heard and your alms have been remembered before God.”

Peter then asks why they summoned him. So, Cornelius recounts what he had experienced. The important point I want to draw your attention to is that the alms and prayers offered by this Gentile were remembered “before God.” Schreiner points out that this implies Cornelius’ house was akin to the temple. Simply put, gathered believing Gentiles can also enjoy the presence of Yahweh even as much as gathered believing Jews.

“So I sent for you immediately, and you have been kind enough to come. Now then, we are all here present before God to hear all that you have been ordered by the Lord.”

This entire scene is rather comical: The Spirit shows Peter the vision of the sheet, Peter is pondering what it might mean (and he was not ordered by the Spirit to say anything). Right at this moment the three men from Cornelius show up and ask for Peter to come with them because they need to hear a message from him. Then when they arrive, Cornelius now says, “...to hear all that you have been ordered by the Lord.”

It is as though the Spirit was saying to Peter, “you already know what you need to tell them.”

John 3:16–17 LSB

“For God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life. “For God did not send the Son into the world to judge the world, but that the world might be saved through Him.

Acts 1:8 LSB

but you will receive power when the Holy Spirit has come upon you; and you shall be My witnesses both in Jerusalem, and in all Judea and Samaria, and even to the end of the earth.”

Matthew 28:18–20 LSB

And Jesus came up and spoke to them, saying, “All authority has been given to Me in heaven and on earth. “Go therefore and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit, teaching them to keep all that I commanded you; and behold, I am with you always, even to the end of the age.”

The Spirit had already communicated to Peter what the message was.

The Gentile Sermon (Acts 10:34-43)

Acts 10:34–43 LSB

And opening his mouth, Peter said: “I most truly comprehend now that God is not one to show partiality, but in every nation the one who fears Him and does righteousness is welcome to Him. “As for the word which He sent to the sons of Israel, proclaiming the good news of peace through Jesus Christ—He is Lord of all—you yourselves know the thing which happened throughout all Judea, starting from Galilee, after the baptism which John proclaimed. “You know of Jesus of Nazareth, how God anointed Him with the Holy Spirit and with power, and how He went about doing good and healing all who were oppressed by the devil, for God was with Him. “And we are witnesses of all the things He did both in the land of the Jews and in Jerusalem. They also put Him to death by hanging Him on a tree. “God raised Him up on the third day and granted that He appear, not to all the people, but to witnesses who were chosen beforehand by God, that is, to us who ate and drank with Him after He arose from the dead. “And He commanded us to preach to the people, and solemnly to bear witness that this is the One who has been designated by God as Judge of the living and the dead. “Of Him all the prophets bear witness that through His name everyone who believes in Him receives forgiveness of sins.”

I believe that this is the climax of the book of Acts. This sermon by Peter, proclaimed to Gentiles, was the official, Jerusalem approved, inclusion of foreigners in the new εκκλεσια. No circumcision necessary, only fearing God and doing righteousness. The Holy Spirit moves where He will, and those who demonstrate the fruit of the Spirit, are welcome to gather with the congregation, the church.

“...in every nation...to the sons of Israel...through His name everyone who believes in Him receives forgiveness of sins.”

There is so much that could be said about this sermon. And I may take a brief excursis to exegete this text for my next few sermons. But, for this message, I would like to point your attention to the ethnic focus:

Peter starts by saying that God does not show partiality. Men like Cornelius are obviously accepted by God.

He then proclaims the Gospel which was “good news of peace through Jesus Christ...” But he says that this was sent to whom? The sons of Israel.

Then, he briefly outlines the life and work of Jesus:

John proclaiming the baptism of repentance.

Jesus doing good and healing, starting from Galilee, but all throughout Judea, particularly to the Jews and in Jerusalem.

He was crucified and rose from the dead after three days.

Appeared to many, and will come again to judge the living and the dead. He is Lord of all.

“...through his name everyone who believes in Him receives forgiveness of sins.”

And when Peter says that, I believe he was directly in accordance with the same message of salvation to the entire world that Jesus was speaking about in John 3. And with the right spirit towards his fellow man, Peter, despite their uncircumcision, their uncleanness, their Gentile-ness, proclaimed to these sinners, salvation through faith in Jesus Christ.

The Gentile Pentecost (Acts 10:44-48)

Acts 10:44–48 LSB

While Peter was still speaking these things, the Holy Spirit fell upon all those who were listening to the word. And all the circumcised believers who came with Peter were astounded that the gift of the Holy Spirit had been poured out on the Gentiles also. For they were hearing them speaking with tongues and magnifying God. Then Peter answered, “Can anyone refuse water for these to be baptized who have received the Holy Spirit just as we did?” And he ordered them to be baptized in the name of Jesus Christ. Then they asked him to remain for a few days.

“...the Holy Spirit fell upon all those who were listening to the word.”

Remember that this is different than what happened in Samaria. There, the Apostles were directly connected with the coming of the Holy Spirit. Here, He falls of His own accord, but notice how Luke attaches that falling with their “listening to the word.”

I think that this means the same thing that Peter said at the beginning of his sermon: all those who heed the Word of God are accepted by God. That implies that they have already had a working of regeneration in their hearts. So, all those who show evidence of a new nature, and their households, are to be accepted into the body of Christ.

If you have listened carefully, you may have noticed that I am saying this falling of the Holy Spirit is distinct from the working of regeneration in the heart.

Many believe that this gift of the Holy Spirit is in reference to a special filling that occurs to every believer when they believe. That would be the standard way to interpret this.

My disclaimer: my opinion on the meaning of this passage disagrees with the standard interpretation. So take my thoughts here with a grain of salt and study to show yourself approved by God, searching the Scriptures to see if these things are so.

I believe that this descent of the Holy Spirit on the Gentiles is the same phenomenon that occurred at Pentecost in Acts 2 with the Jewish believers, and again in Acts 8 with the Samaritan believers. And I believe that this is a direct fulfillment of Ezekiel 37. This is corroborated by Paul when he writes to the Corinthians in 2 Corinthians 6.

Ezekiel 37:27 LSB

“My dwelling place also will be with them; and I will be their God, and they will be My people.

2 Corinthians 6:16 LSB

Or what agreement has a sanctuary of God with idols? For we are a sanctuary of the living God; just as God said, “I will dwell in them and walk among them; And I will be their God, and they shall be My people.

The standard way of interpreting this is to include Paul saying to individual Christians: your body is the temple of the Holy Spirit (1 Corinthians 6:19-20). So, they say, each individual is a temple of the Holy Spirit. And we ought not disagree with this. I think that it is true: each individual member of Christ’s body has a share in the Holy Spirit.

However, in each instance of this in Acts, there is a gathered body on whom the Spirit falls. And if we connect that with Jesus statement in Matthew 18, where two or three are gathered, there am I in their midst. Then I think it is safe to say that the presence of the Holy Spirit is in the body of Christ that is gathered. It is in the midst of the Assembly, the congregation, the ekklesia. When we are absent from this gathering, it would be the equivalent of being absent from temple worship or tabernacle worship. This gathering is the visible equivalent in our New Covenant to the gathering of the Israelites to celebrate Passover and sacrifice the Paschal lamb in the Temple.

The visible presence of God was in the Holy of Holies both in the tabernacle and the temple. But when Christ died, the veil of separation was rent in two. Now, the prayers of a righteous non-Jew, can ascend “before God” as if he is offering sacrifices like the great high priest in the temple.

The amazing truth of this is sometimes lost on us: we have access to the ALMIGHTY GOD. And the acceptable sacrifices are a broken and a contrite spirit; those who do justice, love mercy, and walk humbly with their God. Those who care for the fatherless and widow. Those who love their neighbor as themselves.

For God So Loved the World

I have a few points of application to bring this to a close.

We can be just like the first century Jews: we can elevate the symbols above the substance and in so doing, despise the work of the Spirit. Where is your heart today? Do you love the cup more than you love the One who pours out His blood? Do you love the bread more than you love the One whose body was broken? Do you elevate the water more than the Spirit who regenerates hearts?

The outward means of grace are essential for Christ’s visible church. However, let us not fall into the sin of Simon who thought that control of the Deity was something he could purchase. The Spirit of God moves where He will. Christ has graciously given us these ordinances, and as Good stewards we ought to gather and celebrate with these gifts of grace. But we ought never to presume that because we have the gifts, therefore God must do something for us. God is above His means. He can work with them or against them according to His good pleasure. There is nothing that we can do to merit eternal life.

Our only recourse is to say, “I repent of my sins and believe in Christ as my Savior.” So, Christian, are you believing in Christ alone for your salvation? Is your heart firmly resting on Him? Or, are you falling into the temptation to put your faith in feeble works.

If you are resting in Christ alone, then the gifts of the church are for you, and will build your faith. But if you are resting in the gifts, then these gifts are not for you. Do you see? If we value the symbol above the substance then even the symbol will be taken away. Similarly, if we value our life above God, then even that will be taken away. “Seek ye first the kingdom of God and His righteousness. And all these things will be added to you.”

This is not to say that we cannot trust God’s promises. He says that whoever calls upon the name of Jesus will be saved. Do you believe that? I do. But, am I trusting in my call, or in my faith, or in my good deeds, or in my communion in the supper, or in my baptism? No, I’m trusting that Yahweh will save me. And to prove that, He has given me faith, baptism, the Lord’s Supper, the Word of God, and prayer. My faith must be planted firmly in Christ, the person. He will save me. And He has given me these wonderful gifts of baptism and the Supper to wash and feed my faith. Thanks be to God for the gift of faith alone in Christ alone for salvation. The bedrock doctrine of the protestant Reformation. Let us not forget.

Secondly: Are we calling people unclean or defiled? I’m referencing the fact that we put so much stock in how we do things that it leads us to despise our brothers and sisters who meet the criteria that Peter mentioned: “God is not one to show partiality, but in every nation the one who fears Him and does righteousness is welcome to Him.”

If there are people who do the symbols differently than us, but who fear God and do righteousness, then God welcomes them. Do we welcome them as well? Or are we more righteous than God? Wesley said, “...those who hold the head are welcome in the body.” And many of the Reformed creeds and confessions have said the same thing.

So, may we never despise the body of Christ because they have a different understanding of things than us. Even if we believe that they are wrong. Are they holding the head, Christ? Then they are welcome in the body.

Secondly, in every nation, those who fear God and do righteousness are accepted by God. This absolutely ought to inform our ideas of Christendom. It is multi-ethnic. A reprobate American is not accepted in the body of Christ. A Christian African is accepted in the body of Christ. If I could choose a nation that was made up of Americans or Christians? I would choose Christians. I don’t care if they are red, yellow, black, or white. If they hold the head, they are welcome in the body. And I can guarantee that there would be more civil unity among the populace of a multi-ethnic Christian society, than there would be a mono-ethnic pagan society.

The ideal, in my opinion, is a Christian America. I love America. But I love Christ more. It is wicked of our leaders to diminish our national identity. So, I’m not in favor of unfettered immigration. But we are so far removed from a Christian nation, that we need to change our focus: if every Christian aggressively evangelized those people in their spheres, then this would be a much more Christian nation with a healthier view of immigration and what it means to be an American.

But, if our ideas of the ideal civil society lead us to despise brothers and sisters simply because of their race, then that is not Christian. That was destroyed with the temple in 70 AD. May we never build back the wall of separation that was torn down by Christ Jesus.

And if our ideas of the ideal civil society lead us to despise other human beings, who have the imago dei, the image of God. Then we also must repent. For our duty to them is to proclaim the good news of peace with God through Christ.

Do not elevate the symbol above the substance. And do not despise the body of Christ. May it never be.

Let’s pray.

The Lord’s Supper

Galatians 5:6 LSB

For in Christ Jesus neither circumcision nor uncircumcision means anything, but faith working through love.

When we come together to celebrate the Lord’s Supper, there is a real offer of Christ to you. He is saying to you, this is my body and this is my blood. You have an opportunity to partake of Christ. But the partaking is by faith. So, the question is, are you trusting in Christ? When we offer you the bread and the wine, and you take it and eat and drink, that is a visible and physical representation of the simplicity that is faith in Jesus.

This visible rite that we do weekly is a sensible sign that shapes us: we are reminded to have faith in Christ every week. This supper is not something we can do to merit salvation. It is something we do to build up our faith. To spur on our repentance. To strengthen our community in fellowship.

And now, as a minister of Christ, we beg you on behalf of Christ, be reconciled to God. For God made Him who knew no sin to be sin for us.

This invitation is the good news of peace with God through Christ. This Supper represents that reality. And here we are in the presence of the sanctuary of God who invites you to come and sit at His table, in peace, through faith in Jesus Christ.

We will be eating the paschal sacrifice. When we eat, this is a memorial to us that Christ died for our sins and we must have faith in him. But it is also a memorial to God, who is eating with us, that He has reconciled Us to Himself by means of the broken body and shed blood of our Savior.

With these truths in mind, let us partake of the Supper at peace with God.

Let’s pray.