ACCEPTANCE INTO THE KINGDOM OF GOD

Acts 10:34-35 ... "And Peter said, 'I most certainly understand now that God is not one to show partiality, but in every nation the man who fears Him and does what is right, is welcome to Him."

      The tenth chapter of Acts describes a great turning point in the history of Christianity and the progress of the church. Although Jesus had commanded that "repentance for the forgiveness of sins should be proclaimed in His name to all the nations, beginning from Jerusalem," (Lk. 24:47), His disciples had not surpassed the bounds of Judaism before this chapter. Apparently these people, who had been reared to believe that Gentiles were the off-scouring of the earth, could not conceive that the Kingdom of God was also open to those of any nation who would be happy to meet its requirements for citizenship. Even the apostles did not have this vision. So when God willed to convert Cornelius, a Roman army officer, He found it necessary to convince Peter by means of a vision (vs. 9-15) that Gentiles were eligible for discipleship in Christ and membership in His church.

      When Peter came to the house of Cornelius in Caesarea, he used the "keys of the kingdom" given him by Jesus in Mat. 16:19 to open the way for the first non-Jew to enter as a child into God's family, He was speaking to himself as much as to others when he said, "God is not one to show partiality." All his life he had been taught as a Jew the opposite, that God's covenant-love rested upon those who were descended from Father Abraham. Some fifteen years later Peter used this revelation to try to convince certain Jewish brethren that Gentiles did not have to be proselytes to Judaism before they could become Christians. In Acts 15:7,9 he told them, "Brethren, you know that in the early days God made a choice among you, that by my mouth the Gentiles should hear the word of the gospel and believe. ... And he made no distinction between us and them, cleansing their hearts by faith." The door to the church was not at the end of the corridor of Jewish observance; it opened straight from the world of Gentile abominations.

      Nevertheless, one has to leave those abominations behind in that sordid world when he enters into the Kingdom of God. These days we are not much concerned about Jewish prerequisites to Christian discipleship, but the principle of what one must do to enter into that discipleship is certainly a matter of paramount concern. In order to be accepted by God and granted citizenship in His Kingdom, one must "fear God and do what is right." To fear God means to hold Him in the most profound respect possible. In fact, it is a spirit that transcends respect and attains to reverence. God must be recognized as present at all times and in every place, (Psa. 139:7-12). As one humbles himself in the immediate presence of royalty, the God-fearer will continually humble himself in the perceived presence of Him who is King of kings and Lord of lords. To "do what is right" (also called "righteousness") means to observe the canon of behavior God has set forth in His book of instruction, the Bible. Presentations designed to convince others of one's righteousness are no substitute for the real thing, obedience to the word of God. Jesus declared in Mat. 7:21, "Not every one who says to Me, 'Lord, Lord,' will enter the kingdom of heaven, but he who does the will of My Father who is in heaven." Anyone who is irreverent, or who balks at obedience to God's will, is denied entrance into the Kingdom of God.

      All who submit themselves to these requirements shall indeed be accepted. This is emphasized in Gal. 3:26,28 as follows, "You are all sons of God through faith in Christ Jesus. ... There is neither Jew nor Greek, there is neither slave nor freeman, there is neither male nor female, for you are all one in Christ Jesus."

CONVERSION OF THE FOREMOST SINNER

Acts 9:5-6 ... "And he said, 'Who are You, Lord?' And He said, 'I am Jesus whom you are persecuting, but rise, and enter the city, and it shall be told you what you must do.'"

      Although Saul of Tarsus had not actually thrown rocks at Stephen to help kill him, he had been "in hearty agreement with putting him to death," (Acts 8:1), and had guarded the robes of those who had thrown rocks. Not being content with Stephen's execution, he embarked on a personal crusade against the church of Christ. In Acts 8:3 it says that "Saul began ravaging the church, entering house after house, and dragging off men and women, he put them in prison." His zeal in persecuting grew with his efforts, and he soon began to look to places beyond Jerusalem and Judea where Christianity was spreading. Fixing his attention on Damascus, about 140 miles away, he determined to purge that city of its Christian disciples. Having obtained letters of authority from the High Priest, Saul was approaching Damascus when suddenly a light from above, brighter than the noonday sun, flashed about him, dropping him to the ground and blinding him. A Voice from the zenith of the sky asked him why he was persecuting Him. When Saul asked who was speaking to him, the Voice answered, "I am Jesus whom you are persecuting," (v.5). Realizing his life was hanging by a thread, Saul asked, "What shall I do, Lord?" (Acts 22:10).

      Jesus' reply is instructive and most relevant to us today. Though Saul was about as sincere in his religion as a person can become, being "found blameless as to the righteousness which is in the Law (of Moses)," (Php. 3:6), and having lived "with a perfectly good conscience before God," (Acts 23:1), he was nevertheless a sinner. Later, he admitted that he was not only a sinner, but among the mass of sinners he was "foremost of all," (I Tim. 1:15). Overcome with astonishment that he had actually been persecuting the Lord in heaven, who was the Jesus of Nazareth toward Whom he had been so furious, Saul trembled with fear over his fate. He must have conceived a sudden hope that the Lord would yet be merciful and not destroy him. His question, "What shall I do, Lord?,"was an appeal for mercy unto his salvation. Jesus' reply, "Rise, and enter the city, and it shall be told you what you must do," was the response to his appeal.

      Why did Jesus not forgive Saul's sin right there in the middle of the road? It is evident that He did not, since Acts 22:16 (a parallel account) informs us that Saul took his sins into Damascus with him. Is not a personal appearance by Jesus to someone sufficient to save him? Could not Jesus dispense enough of His infinite, amazing grace to remit Saul's sins at that moment? Of course He could! But He did not! Nor does He now in the case of anyone. That method of forgiving sin ceased with Jesus' return to heaven. In the present age the "treasure" of the gospel is committed to "earthen vessels," (II Cor. 4:7). The Lord has entrusted His gospel with its "power of God for salvation" (Rom. 1:16) unto His disciples (the "earthen vessels") and made it their duty to use it to convert sinners. Jesus had in Damascus one of these "earthen vessels" ready, a disciple named Ananias, and He soon gave him the commission to administer the gospel to Saul, (vs. 10-16). When Jesus said, "It shall be told you what you must do," He was referring to the gospel Ananias would soon present to Saul.

      Notice that Jesus did not say what Saul "could do," or "might do," or should do" when he got to Damascus. He used the absolute imperative, "must!" For Saul there was no discussion, arbitration, or compromise possible. There was only the declaration that he MUST respond affirmatively to what Ananias would tell him. We are told in Acts 22:16 what that MUST was: "Arise, and be baptized, and wash away your sins, calling on His name." It is evident that Saul now believed, had repented of sin, and had confessed Christ as Lord. But the imperative to be baptized remained before his sins could finally be removed.