Acts 11
There are a lot of gems in this chapter. For instance, the vision of Peter reinforces that we are free to eat bacon if we so wish. We also find the first use of the term Christian to refer to Christ-followers. But the main thrust of the chapter deals with the inclusion of the Gentiles and the plant of the Antioch church.
It may sound common that the gospel was intended to be extended to non-Jews, but this was a radical concept in the early church. The Jews were God’s chosen people, set apart as distinct all throughout the Old Testament. One might assent that the Messiah prophesied had come for God’s people. But to say that Jesus Messiah was given for the salvation for the sinfully corrupt gentiles likely sounded like heresy. They were unclean people, unworthy of Christ’s redemption. So, it made sense that there were many who claimed a gentile must become a Jew before the Gospel could be applied to them. They needed to become circumcised and follow the law of the Old Testament and then they could become Christians.
But Peter, through the Holy Spirit, testifies that the work of Jesus on the Cross of Calvary revolutionized everything because he fulfilled the Old Testament law for the Jews and made a way of salvation for the Gentiles by dying for the sin of all peoples who trust in him. This was not really a novel idea that just pops up here. Jesus tells the Pharisee, Nicodemus, early in his ministry,
“Just as Moses lifted up the snake in the wilderness, so the Son of Man must be lifted up, that everyone who believes may have eternal life in him. For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life.” (John 3:14-16).
This “everyone”, “world”, and “whosoever” language is not universalistic language or Arminian language. It is Gospel inclusion language that proclaims that Jesus died for all nations, tribes, and tongues so you don’t need to become a Jew first. There is no ethnic, racial, cultural, gender, social class, or any other barrier to the gracious gift of salvation.
There are many today who still raise these barriers either explicitly or implicitly, consciously or unconsciously. The Jewish Roots Movement will tell you that you must essentially become a Jew first before being a Christian. Many seeker-churches will only focus on a select demographic for their churches. Churches neglect taking the gospel to the “ghetto”, the “slum” or the native reserve that is in their immediate context.
Of course, they will not outright declare that they have re-erected the barriers that Christ destroyed but they end up doing so. Brothers and sisters, this hurts the witness of the church, diminishes the power of the Gospel, and leaves many without the offer of the glorious hope of Christ. Let us meditate on this truth afresh as we continue to read through the Book of Acts. And let us seek to discern how we have failed to grasp this biblical aspect of God’s design of redemption and how we can be more faithful in establishing it firmly in our lives.
Yours in Christ,
Associate Pastor Evan Webster
Nehemiah 1
Those who are following the RMM Bible reading plan will have just finished reading the book of Ezra. This is good news because the books of Ezra and Nehemiah are intimately related. The first three verses of Nehemiah provide us with the necessary background information that we need to better understand this story. In the first three verses of this book we are told that Nehemiah is the author, and that he is writing regarding the events that took place in the twentieth year of King Artaxerxes. This means that the events first described in this book were taking place in the year 446 BC, which is thirteen years after Ezra set out for Jerusalem (Ezra 7:7).
The book begins with Nehemiah receiving a troubling report regarding Jerusalem and those who returned there under the leadership of Ezra. He is told that the walls of Jerusalem are broken down and that the gates have been destroyed by fire (Neh. 1:3). Now if this was simply a reference to the destruction that occurred when the exile first took place it would not have been news at all. In light of this, this deteriorated state of the walls is likely the result of the account recorded in Ezra 4:7-23. Verse 23 provides the conclusion of this story:
“Then, when the copy of King Artaxerxes’ letter was read before Rehum and Shimshai the scribe and their associated, they went in haste to the Jews at Jerusalem and by force and power made them cease.” (Ezra 4:23)
When Nehemiah receives this unfortunate news he is deeply troubled. His response to this crisis is to seek God’s help through fasting and prayer. In this way Nehemiah provides as an excellent example of a godly response to hardship and turmoil. Found within his prayer are several aspects that we would be wise to take note of.
1) Nehemiah has a high view of God.
What we must first note is how Nehemiah addresses God.
“O LORD God of heaven, the great and awesome God who keeps covenant and steadfast love with those who love him and keep his commandments…” (Neh. 1:5)
Nehemiah knows that he is addressing the God of the universe. At the very outset of his prayer he is careful to acknowledge the greatness and awesomeness of the One he is praying to. Doing this is not only an act of reverence that brings glory to God, but it also prepares the heart of the person praying to have confidence that nothing is impossible for God.
2) Nehemiah knows the promises of God.
That God would allow His people to go into exile would not have been a shock to the Israelites. Many times throughout the law God promised blessing for obedience and cursing for disobedience. Nehemiah acknowledges this in verses 8-9. Here we have a working together of Deuteronomy 28:64 and Deuteronomy 30:1-4.
Knowing the promises of God allowed Nehemiah to pray rightly, and with confidence. So to every Christian can pray with confidence if they cling to the promises of God.
3) Nehemiah acts on the promises of God.
Nehemiah’s obedience will be further displayed as the book unfolds, but even in this first chapter we see him taking steps of obedience. Nehemiah knows that restoration will only come about when God’s people repent of their sin, and so he leads the way by confession (Neh. 1:6-7).
This is a promise which God continues to offer to all people even to this day. For in 1 John 1:9 we read:
“If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.”
Director of Youth Ministries Ryan Shevalier