Luke shows the consequence of the acceptance of the gospel by the Gentiles. 44 While Peter was still speaking, the Holy Spirit fell upon all who heard the word. 45 The circumcised believers who had come with Peter were astounded that the gift of the Holy Spirit had been poured out even on the Gentiles, 46 for they heard them speaking in tongues (as in 2:1ff) and extolling God. We see here that the gift of the Spirit relates to those to whom God sends the Spirit, in contrast to the theological notion of the eternal procession of the Spirit.[1] Then Peter said, 47 "Can anyone withhold the water for baptizing these people who have received the Holy Spirit just as we have?" 48 Therefore, he ordered them to receive baptism in the name of Jesus Christ. Primitive Christian practice may have been that of baptism in the name of Jesus, preceding the use of the Trinitarian formula.[2] Then they invited him to stay for several days. This event becomes a Gentile Pentecost. Early Christian testimonies usually link the giving of the Spirit to baptism. An exception, as we have here, proves this rule, for water baptism in this case follows reception of the Spirit.[3] Early Christianity quickly came to relate baptism to the eschatological gift of the Spirit, in this case suggesting that the prior reception of the Spirit brings baptism after it.[4]
Luke looks upon the exception as the decisive event for the future. Therefore, we see the ramifications of this message immediately. Combining divine impartiality with the gift of Jesus' redemptive resurrection transforms Peter's mission. His lot is not simply to die with Gentiles or mingle with them socially. The kerygma to which Peter witnesses before Cornelius extends salvation itself to all people, Jew and Gentile, who receive the gospel and believe the Good News it expresses. Immediately following Peter's sermon, the Holy Spirit falls upon Cornelius' Gentile household, and Peter calls for them all to receive baptism. With this act, the apostolic witness and the church's future have expanded beyond all boundaries. The world is suddenly Peter's mission field. All who will hear his witness and believe Luke now fully understands as brothers and sisters in Christ. To seal Peter’s acceptance of Cornelius and his household, Peter stays with them for several days — an action that causes some discussion among others in the community.
The incident undoubtedly raises difficulties. Cornelius was a "God-fearer" (10:2), i.e., an adherent of Judaism who did not accept the conditions of proselytism. However, he was a Gentile by birth. He was not even a proselyte. His admission to baptism without circumcision was a new departure and violated the principles that had hitherto controlled the extension of the church. The question in scholarly circles is whether such official action by Peter, and its confirmation by the apostles at Jerusalem, can reconcile with the future course of events as revealed by Galatians and Acts.
An event occurs in the lives of these gentiles and in the life of Peter. The Holy Spirit acts. Peter wants to listen. Even if listening to the Spirit goes against his Jewish perspective of the way in which God acts. What can we learn? Certainly, the Bible is partially a record of people unwilling to let go. The exile was a time when Israel understood itself as standing under the judgment of the Lord as it broke covenant with God and with each other, typified by the way they broke each of the commandments. Their sin led to their suffering. Exile meant taking stock of their faith. They renewed faith in the Lord. Yet, they did so in differing ways. One group, represented powerfully by II Isaiah, saw that they now lived among the nations without a king or temple. Yet, the Lord still wanted them to witness to the Lord being the only God. Here was a new mission. However, another group we see reflected in Ezra, Nehemiah, Chronicles, Haggai, and Zechariah, tended to focus upon Torah as the unique position of the Jewish people. Torah included purity and dietary laws that separated them from the nations. The story of Jesus is partially a story of returning to the basic vision of II Isaiah and understanding that redemption might come through suffering, and of witness to the Shema of Israel among the nations. Jesus clearly had a different idea regarding torah. He lived and taught a different path for the faithful. Religious authorities rejected his path. As Peter shared the story of Jesus, the audience of Gentiles received the gift of the Spirit.
Today, the church has a tension within it as well. The point is not so much whether to change. We will change. The question is how we will change. We do not agree about homosexuality, premarital sex, medical ethics, ordination of women, divorce, the morality of war, and other critical issues that confront us. Many of us feel the tension within the church on such matters deeply. Jesus advocated change. We need to remember that Jesus healed on the Sabbath, touched menstruating women, welcomed little children, and preferred the company of sinners to that of saints. Jesus pushed for change in the face of opposition. He pushed for a purity of love. The Judaism of purity laws was failing. The failure of Israel opened the door for a revelation from God that Christians believe occurred in Jesus of Nazareth. It was time for the people of God to let go of their past devotion to torah and re-learn what was essential. Jesus also offered his version of the essentials of the faith. He saw that Shema was essential, with that powerful addition he offered, to love your neighbor as yourself, also taken from the Torah. He saw the need for change while adhering to the essential of love toward God and others. Peter saw the importance of letting go, not through a special insight of his, but through the gift of the Spirit to which he could testify. He focused upon the essential kerygmatic preaching of the church. He was open to trying something new. He saw what God was willing to do in giving the gift of the Spirit.
It is time for us to ask God to do a new thing in our lives. If we do, here are a few suggestions. Embrace the core values of the faith. Here is where much of our problem is today. For many of us, the basic moral code of the Bible remains essential. For some, it has become an option because historical research or personal experience has discredited it. We are dealing with the essentials of the faith, so of course, the heat and tension will rise. Explore your options. Be thankful in all things. Be willing to dream new dreams. It might also be helpful to keep a journal of the journey. You will need the support of some valued friends. Of course, be open to the Holy Spirit filling you for the task ahead and be willing to see the gift of the Spirit intrude in new ways.
[1] Pannenberg, Systematic Theology Volume 1, 305.
[2] Pannenberg, Systematic Theology Volume 3, 240.
[3] Pannenberg, Systematic Theology Volume 3, 267.
[4] Pannenberg, Systematic Theology Volume 3, 240.
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