Chapter 4 – Learning from God's Word
If someone asks about a man in the jungle who has not heard about God, what should we say? Does God accept people before they believe in the name of Jesus? How is repentance a blessing? This chapter will address questions like these.
The Reliability of the Scriptures
Scripture is the only source that gives us an authoritative record of the things Jesus said and did. It was inspired by God (cf. 2Ti 3:16), and Jesus affirmed the reliability of the scriptures in his day when he said, "till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled" (Mt 5:18). He believed God is able to preserve his word and had done so over the centuries, in spite of all the copies that had to be made and even though the scriptures in Jesus' day had come down through the hands of "backsliding Israel" and "treacherous Judah" (Jer 3:2). Even their episodes of rebellion could not handicap God's ability to preserve his word until Jesus' day. The point is, despite what man may do, we can trust God is still able to preserve his inspired word.
As has been noted, the scriptures written before Jesus' birth have the same authority as the scriptures written after his resurrection. We cannot pick and choose when it comes to scripture, since all of scripture has equal authority, as James 2:10-11 will show later. The Old Testament is ignored by some, yet Jesus said, "had ye believed Moses, ye would have believed me: for he wrote of me" (Fourth gospel 5:46). The words of Jesus and the apostles teach us to value the Old Testament, for they consistently cited scripture and they taught people to have consistent respect for its authority.
The Foundation of Peter's Message
Scripture was stressed on the day of Pentecost when Peter cited:
- the prophet Joel (Acts 2:16-21, cf. Joel 2:28-32),
- Psalm 16 (Acts 2:25-28, cf. Ps 16:8-11),
- Psalm 16 again (Acts 2:31, cf. Ps 16:10), and
- Psalm 110 (Acts 2:34-35, cf. Ps 110:1).
He proved that scripture foretold Jesus' resurrection and he said God raised Jesus from the dead "because it was not possible that he should be holden of it" (Acts 2:24). [Why could death not hold him? Because "scripture cannot be broken" (Fourth gospel 10:35).] Peter then went on to cite another passage of scripture and said:
"David speaketh concerning him, I foresaw the Lord always before my face, for he is on my right hand, that I should not be moved: Therefore did my heart rejoice, and my tongue was glad; moreover also my flesh shall rest in hope: Because thou wilt not leave my soul in hell, neither wilt thou suffer thine Holy One to see corruption. Thou hast made known to me the ways of life; thou shalt make me full of joy with thy countenance" (Acts 2:25-28).
Peter proved these words of David were not about David when he said, David "is both dead and buried, and his sepulcher is with us unto this day" (Acts 2:29).
Paul also tied the words, "thou shalt not suffer thine Holy One to see corruption" (Acts 13:35) to Jesus' resurrection. Paul showed this could not be speaking about David when he said, "David, after he had served his own generation by the will of God, fell on sleep, and was laid unto his fathers, and saw corruption" (Acts 13:36).
Since David was still dead, Psalm 16:8-11 had to be talking about someone else. This was confirmed by Peter when he pointed out David's words were a prophecy about Christ:
"Therefore being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne; He seeing this before spake of the resurrection of Christ, that his soul was not left in hell, neither his flesh did see corruption" (Acts 2:30-31).
So, when David said, "thou wilt not leave my soul in hell, neither wilt thou suffer thine Holy One to see corruption," he was not speaking about himself. He was speaking about "the resurrection of Christ."
In Acts 2:32-33, Peter told the people Jesus was raised by God, the disciples were witnesses of this, and Jesus caused the events of that day (the events in Acts 2:1-12). Peter proved Psalm 110:1 was about Christ, not David because David was not in heaven:
"David is not ascended into the heavens: but he saith himself, The Lord said unto my Lord, Sit thou on my right hand, Until I make thy foes thy footstool. Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ" (Acts 2:34-36).
Peter's resurrection message relied on the authority of scripture, i.e., the Old Testament, and not merely his personal testimony. While he did cite the apostles' witness to show the promise of a risen Christ was fulfilled in their day, the words of scripture were his primary evidence for Jesus' resurrection. He pointed people to what was written in God's word, then he built upon this foundation. The record of that day ends with this report:
"they were pricked in their heart, and said unto Peter and to the rest of the apostles, Men and brethren, what shall we do? Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call. And with many other words did he testify and exhort, saying, Save yourselves from this untoward generation. Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls" (Acts 2:37-41).
The Blessing of Repentance
When they asked, "what shall we do," Peter did not say, 'there is nothing you can do, all you have to do is believe.' He told them what to do, and step number one was to "repent." Today, what is typically called a gospel presentation does not feature this word. Yet, it was the first thing out of Peter's mouth.
Not using the word repent may seem to make God's word more user-friendly. But repentance is part of the gospel and omitting it deprives people of a blessing. While some view repentance as a hard saying, notice what Peter told the men of Israel in Acts 3:26, "unto you first God, having raised up his Son Jesus, sent him to bless you, in turning away every one of you from his iniquities." The blessing God wanted them to get from his risen Son involved them turning away from their iniquities. Thus, if we fail to mention the need to repent or if we downplay this idea to make people feel more comfortable, then we keep people from this blessing.
Those who think they help God if they make scripture sound more winsome to people may actually be stealing the Lord's word from their neighbor (cf. Jer 23:30). The Lord said, "he that hath my word, let him speak my word faithfully" (Jer 23:28) and turning people from their iniquities is a blessing God intended for people to receive from Jesus. So, we must faithfully present the call to repentance as part of the gospel. When Jesus met with his disciples after his resurrection, he told them, "repentance and remission of sins should be preached in his name" (Lk 24:47). They did this and we should also. Peter told a crowd in the temple, "repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord" (Acts 3:19). If both repenting and being converted must take place before one's sins can be blotted out, then the need to repent is not merely a portion of the gospel message, it is step one!
A Belief that Went Nowhere?
Belief without repentance seems to be what led to a situation we find in Acts 8. [Note: belief is not faith, as will be shown later.] Philip went to the city of Samaria and "preached Christ unto them" (Acts 8:5). They "gave heed unto those things which Philip spake, hearing and seeing the miracles which he did" (Acts 8:6).
It also mentions "a certain man, called Simon, which beforetime in the same city used sorcery, and bewitched the people of Samaria" (Acts 8:9). "To him they had regard, because that of long time he had bewitched them with sorceries" (Acts 8:11). However, even with this background, he believed and was baptized:
"But when they believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were baptized, both men and women. Then Simon himself believed also: and when he was baptized, he continued with Philip, and wondered, beholding the miracles and signs which were done" (Acts 8:12-13).
We are not told how long this situation lasted. But news of this made its way back to Jerusalem and subsequent verses tell us:
"when the apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John: Who, when they were come down, prayed for them, that they might receive the Holy Ghost: (for as yet he was fallen upon none of them: only they were baptized in the name of the Lord Jesus.) Then laid they their hands on them, and they received the Holy Ghost. And when Simon saw that through laying on of the apostles' hands the Holy Ghost was given, he offered them money, Saying, Give me also this power, that on whomsoever I lay hands, he may receive the Holy Ghost" (Acts 8:14-19).
Simon's offer showed he had not repented, and this is why Peter indicated Simon's thoughts were still the root of Simon's problem:
"But Peter said unto him, Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money. Thou hast neither part nor lot in this matter: for thy heart is not right in the sight of God. Repent therefore of this thy wickedness, and pray God, if perhaps the thought of thine heart may be forgiven thee. For I perceive that thou art in the gall of bitterness, and in the bond of iniquity" (Acts 8:20-23).
He was in the bond of iniquity. Until he repented and turned from his iniquities, he could not receive the blessing of repentance.
Acts 8:13 says Simon believed, was baptized, and had continued with Philip. Thus, these things are not sufficient to prove a person is converted – because Simon did those things without repenting.
Peter warned him, "repent therefore of this thy wickedness, and pray God, if perhaps the thought of thine heart may be forgiven thee." The words "if perhaps" and "may" show us Peter was not saying God was obliged to accept whatever qualified as repenting in Simon's eyes.
Is God obliged to act in accord with our judgment of what is right? Not according to this, "let God be true, but every man a liar; as it is written, That thou [God] mightest be justified in thy sayings, and mightest overcome when thou art judged" (Rom 3:4). If men judge an act of God to be unjust or unloving, does it mean they are right? No. Yet, if God does not meet their standard of what qualifies as loving or right, then in their mind, he is unjust and is not their God.
Simon's actions meant he was not using a godly measure of right and wrong. His heart was the problem and unless he repented, he would remain in bondage and continue to judge wrongly.
Simon's Decision Versus God's Draw?
When Simon chose to believe, he did not become a child of God at that point. What about others who believe without repenting? Jesus once talked about people who "receive the word with joy" and "for a while believe," but who later "in time of temptation fall away" (Lk 8:13). This proves people can stop believing after a time. This would seem to describe Simon's situation and, later, we will see what scripture says about the need to continue in belief.
The Bible says, "whosoever shall call on the name of the Lord shall be saved" (Acts 2:21) and "believe on the Lord Jesus Christ, and thou shalt be saved, and thy house" (Acts 16:31). Yet, if Simon "believed" when he was not "saved," how are we to resolve this?
Jesus said, "no man can come to me, except the Father which hath sent me draw him" (Fourth gospel 6:44). What should we make of this statement if we view it according to the measure of scripture?
Did Jesus mean the choice to come to him was up to men? No. "Can" refers to ability. Thus, in order for a man to "come to" Jesus, the Father must "draw" that man to Jesus.
The word "draw" translates a Greek word (G1670) that describes people being moved against their will (cf. Acts 16:19, Jas 2:6) or an object moved by force, such as draw a sword or draw in a net of fish (cf. Fourth gospel 18:10 & 21:6). Each time, the power of the "draw" forced a person or thing to move. It did not prompt a voluntary response. [In James 4:8, "draw nigh to God" refers to a voluntary choice, but here the word "draw" translates a different Greek word (G1448) and that word does involve a volitional decision.]
How Does the Father Draw People to Jesus?
When Jesus said men could come to him only if the Father draws them, he also taught how God draws people. He said:
"No man can come to me, except the Father which hath sent me draw him: and I will raise him up at the last day. It is written in the prophets, And they shall be all taught of God. Every man therefore that hath heard, and hath learned of the Father, cometh unto me" (Fourth gospel 6:44-45).
"No man" can come to Jesus unless he is drawn by the Father, but "every man" who has heard and learned of the Father comes. One verse excludes all except those who the Father draws, the other includes all who meet the condition ("hath heard, and hath learned of the Father"). But in the middle of this contrast, he said, "it is written in the prophets, And they shall be all taught of God" (v. 45). Thus, the Father draws people to Jesus by teaching them. Jesus proved this by citing "they shall be all taught of God" and adding this explanation, "every man therefore that hath heard, and hath learned of the Father, cometh unto me." So, the phrase "taught of God" did not mean being taught about God but being taught by God! Further proof of this will be cited later when we return to this topic to discuss how this happens. For now, though, consider what occurs when God's word teaches us. It is "powerful" (Heb 4:12). It also gives life, as Peter showed when he talked about "being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth forever" (1Pt 1:23). This parallels an idea Jesus expressed when he told his disciples, "the words that I speak unto you, they are spirit, and they are life" (Fourth gospel 6:63).
Jesus linked the idea of the Father teaching people to the result of people coming to him. If this is how people come to Jesus, then resisting the teaching of God is a dangerous thing. [This may be why the writer of Hebrews quoted "today if ye will hear his voice, harden not your hearts" three times (Heb 3:7-8 &15, 4:7). This warning to the brethren shows the word of God is not winsome. Rather, it indicates God says things that people may not want to hear.]
When Jesus went on to explicitly say no man can come to him unless God gives him this gift, "many of his disciples went back, and walked no more with him" (Fourth gospel 6:66). Think about this. They were his disciples but what he said made them forsake him! Let us consider what caused those followers to leave Jesus.
Disciples Who Permanently Abandoned Jesus
Fourth gospel, Chapter 6, reports the following sayings of Jesus led up to the moment many disciples forsook him on that day:
- "the bread of God is he which cometh down from heaven, and giveth life unto the world" (v. 33),
- "I am the bread of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst" (v. 35),
- "I am that bread of life" (v. 48),
- "I am the living bread which came down from heaven: if any man eat of this bread, he shall live for ever: and the bread that I will give is my flesh, which I will give for the life of the world" (v. 51),
- "except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you. Whoso eateth my flesh, and drinketh my blood, hath eternal life; and I will raise him up at the last day. For my flesh is meat indeed, and my blood is drink indeed. He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him. As the living Father hath sent me, and I live by the Father: so, he that eateth me, even he shall live by me. This is that bread which came down from heaven: not as your fathers did eat manna, and are dead: he that eateth of this bread shall live forever" (v. 53-58).
Many did not like what he said on that day. Verse 41 says, "the Jews then murmured at him, because he said, I am the bread which came down from heaven." Also, after verses 53-58 it says, "many therefore of his disciples, when they had heard this, said, This is a hard saying; who can hear it?" (Fourth gospel 6:60) They were not happy, but they were still there. Then Jesus said something they would not submit to:
"When Jesus knew in himself that his disciples murmured at it, he said unto them, Doth this offend you? What and if ye shall see the Son of man ascend up where he was before? It is the spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life. But there are some of you that believe not. For Jesus knew from the beginning who they were that believed not, and who should betray him. And he said, Therefore said I unto you, that no man can come unto me, except it were given unto him of my Father. From that time many of his disciples went back, and walked no more with him" (Fourth gospel 6:61-66).
Jesus referred to eating his flesh and drinking his blood earlier in the passage. When "his disciples murmured at it," he did not offer words of comfort. Instead, what he said caused them to leave. Earlier he had said, "no man can come to me, except the Father which hath sent me draw him." But when Jesus said, "no man can come unto me, except it were given unto him of my Father," it was the straw that broke the camel's back! "From that time many of his disciples went back, and walked no more with him."
No doubt, their distress over what he said earlier contributed to their decision to leave. Still, it was the issue of God being in control – the inability to come to Jesus unless God gives us this ability – that ultimately led those disciples to walk away. Saying, "no man can come unto me, except it were given unto him of my Father" showed men lack the ability to come to Jesus by their own will. The Father must act first. If the ability to come to Jesus is a gift, then the Father can give this gift as he chooses. This is contrary to the view that assumes having a free will and being able to make choices means anyone can come to Jesus whenever they want, whether or not the Father gives them the ability to come to Jesus.
Jesus' words do not suggest the Father gives this gift to all men and draws everyone. If the Father did this, then it seems all men will come to Jesus, for he said every man who "hath heard, and hath learned of the Father, cometh unto me" (Fourth gospel 6:45). It is fair to ask, how does this reconcile with these often cited words from 2 Peter 3:9, "the Lord is… not willing that any should perish," or similar passages? We will tackle this question later in this book.
The words of Jesus "are spirit" and "life" (Fourth gospel 6:63). In taking offense at his words, his disciples gave up the benefits that come to those who hear his words, and this also applies to the words of his apostles, as will be shown. If people are exposed to the truth and turn away from it, then a love of the truth is obviously lacking.
Continue in the Truth
The following was written to the brethren about another time when people walked away from the truth: "they went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us: but they went out, that they might be made manifest that they were not all of us" (1Jo 2:19). It sounds sad, but the writer says their departure, "made manifest that they were not all of us." Moreover, he called them "antichrists."
The prior verse says, "ye have heard that antichrist shall come, even now are there many antichrists; whereby we know that it is the last time" (1Jo 2:18). "They went out from us" are the words that immediately follow, so this tells us where "antichrists" come from – they come from inside the church. The word "antichrist" appears in only four verses (1Jo 2:18 & 22, 2:22, 2Jo 1:7), and here we see it was used of those who seemed to be for Christ until they walked away and, thereby, showed they were against him.
Similarly, this was written to the church in Corinth, "there must be also heresies among you, that they which are approved may be made manifest among you" (1Cor 11:19). So, the divisions caused by "heresies" help "they which are approved" among the brethren to be made manifest. We can see how this would happen because truth unites the brethren and divides them from those who are not, while error turns people away from the standard of God.
Jesus once told a group of Jews who demanded he declare if he was the Christ, "ye believe not, because ye are not of my sheep" (Fourth gospel 10:26). Then he said, "my sheep hear my voice, and I know them, and they follow me" (v. 27). These verses contrasted two groups that arose from his earlier teaching on the shepherd:
"the sheep hear his voice: and he calleth his own sheep by name, and leadeth them out. And when he putteth forth his own sheep, he goeth before them, and the sheep follow him: for they know his voice. And a stranger will they not follow" (Fourth gospel 10:3-5).
Those who follow heresy follow a wrong voice and those who are "approved" are made manifest by heresies because they will not.
1 John 4:1-5 says the "beloved" are "of God" and it contrasts them with those who are "of the world" and "not of God." Verse 6 then states, "we are of God: he that knoweth God heareth us; he that is not of God heareth not us. Hereby know we the spirit of truth, and the spirit of error" (1Jo 4:6). The difference is that those who are "of God" hear the truth, while those who are "not of God" will not. This seems to express the same dividing line that was highlighted by Jesus when he appointed the seventy. He told them, "he that heareth you heareth me; and he that despiseth you despiseth me; and he that despiseth me despiseth him that sent me" (Lk 10:16). Likewise, Jesus tied the authority of the disciples to his own when he said, "if they have kept my saying, they will keep yours also" (Fourth gospel 15:20). So, we honor Jesus when we continue to hear the word of the apostles in scripture and we keep their sayings.
What If Someone Dies Before Being Told About Jesus?
What happens to a man in the jungle or any others who die without hearing about Jesus? Various forms of this question are raised and sometimes people in the church struggle to respond, but they need not do so. Scripture gives us the answer and it also shows the question is based on a false assumption. The answer is found in the context of Peter learning a critical lesson about people who have not yet heard about Jesus. He learned a new perspective on this issue and God's word can open our eyes on this issue also.
Peter's insight on this subject is found in Acts 10, and verses 1-8 provide the backstory for this episode:
"a certain man in Caesarea called Cornelius, a centurion of the band called the Italian band, A devout man, and one that feared God with all his house, which gave much alms to the people, and prayed to God always. He saw in a vision evidently about the ninth hour of the day an angel of God coming in to him, and saying unto him, Cornelius. And when he looked on him, he was afraid, and said, What is it, Lord? And he said unto him, Thy prayers and thine alms are come up for a memorial before God. And now send men to Joppa, and call for one Simon, whose surname is Peter: He lodgeth with one Simon a tanner, whose house is by the seaside: he shall tell thee what thou oughtest to do. And when the angel which spake unto Cornelius was departed, he called two of his household servants, and a devout soldier of them that waited on him continually; And when he had declared all these things unto them, he sent them to Joppa."
Cornelius was "a devout man" and "feared God with all his house." As head of the household, he ensured the fear of God was taught to those who were in his house. He gave much alms to the people and prayed to God always and his good deeds made a difference. Notice, the angel said, "thy prayers and thine alms are come up for a memorial before God." Cornelius' deeds were noted by God, and this should encourage all who do similar things.
More striking, however, may be the fact that the angel spoke to him but did not tell him how to be saved. Instead of preaching the gospel to Cornelius, the angel told him to send men to Joppa and get Peter. When the angel left, three men were sent to fetch Peter.
Acts 10 tells us as the men neared the city, Peter "became very hungry, and would have eaten: but while they made ready, he fell into a trance" (v. 10). Then he saw a "vessel descending unto him" (v. 11) that contained "four-footed beasts of the earth, and wild beasts, and creeping things, and fowls of the air" (v. 12). A voice told him, "rise, Peter; kill, and eat" (v. 13) but he said, "not so, Lord; for I have never eaten anything that is common or unclean" (v. 14).
Then Peter heard, "what God hath cleansed, that call not thou common" (v. 15). After this happened three times, "the vessel was received up again into heaven" (v. 16). This vision was showing him he needed to judge according to God's standard and not his own.
The Jews in that day did not go into the houses of uncircumcised men or eat with them. We know this because when Peter returned to Jerusalem after he met Cornelius, he was confronted on this:
"when Peter was come up to Jerusalem, they that were of the circumcision contended with him, Saying, Thou wentest in to men uncircumcised, and didst eat with them" (Acts 11:2-3).
The beasts in the vision came from heaven, yet Peter judged them to be unclean. If the Lord can make "crooked things straight" (Isa 42:16), then he can cleanse something that was unclean and make it clean. (Peter had to learn to judge according to God's judgment on all matters, including what to eat and who he could eat with.)
Acts 10:17 tells us Peter wondered what the vision meant, then the passage goes on to say:
"While Peter thought on the vision, the Spirit said unto him, Behold, three men seek thee. Arise therefore, and get thee down, and go with them, doubting nothing: for I have sent them" (Acts 10:19-20).
In reality, the three men who had come to visit him were not sent merely by Cornelius. They were sent by the Spirit, who told Peter, "I have sent them."
When Peter went out to the men and asked them why they had come, they said, "Cornelius the centurion, a just man, and one that feareth God, and of good report among all the nation of the Jews, was warned from God by a holy angel to send for thee into his house, and to hear words of thee" (Acts 10:22).
Peter had the men stay with him that night. Then, the next day, Peter and six of the brethren (cf. Acts 11:12) accompanied the men back to the house of Cornelius.
In the meantime, Cornelius "called together his kinsmen and near friends" (Acts 10:24), since the angel had told him Peter would speak "words, whereby thou and all thy house shall be saved" (Acts 11:14). His actions show he sought to take full advantage of this promise.
Acts 10:25-33 tells of Peter's arrival and Cornelius's report to him about being visited by the angel. Then he told him, "now therefore are we all here present before God, to hear all things that are commanded thee of God." At this point, Peter realized something and he said:
"Of a truth I perceive that God is no respecter of persons: But in every nation he that feareth him, and worketh righteousness, is accepted with him" (Acts 10:34-35).
Take a minute to ponder this. This was an eye-opening moment for Peter and it can be for us as well. In that instant, he realized people did not have to be part of the Jewish nation to fear God.
Amazingly, in Peter's declaration, Bible readers have always had the answer to the man in the jungle question! How so? Because "in every nation" people are "accepted" with God so long as they:
- fear God, and
- work righteousness.
Peter's words teach us that all over the earth there are people like Cornelius, who fear God and work righteousness. All such people are accepted with God, as was Cornelius, and we should note this was Cornelius' status before Peter even arrived on the scene.
Accepted
How would he respond when he heard Peter's words? Jesus said, "he that is faithful in that which is least is faithful also in much" (Lk 16:10). Cornelius most likely was not raised to have a regard for God's word. As a gentile, he was not part of the nation that had a history rooted in the God of Abraham, Isaac, and Jacob. Yet, he still ended up being faithful to God. Does this suggest he would fit the definition of one who was faithful in that which is least?
If Cornelius was faithful in that which is least, how would he react when he learned about Jesus and the resurrection? The principle taught by Jesus (in Luke 16:10) indicates Cornelius would stay faithful. He had established a habit of doing works that pleased God. Thus, learning more truth would not cause him to become less faithful. Peter learned Cornelius was accepted with God after he arrived at Cornelius' home, but God knew this before he sent the angel. Cornelius's fear of God also lets us know he would rightly receive the news about Jesus' resurrection when he heard it from Peter.
2 Thessalonians 2:10 speaks about, "them that perish; because they received not the love of the truth, that they might be saved." If someone fears God and works righteousness, can we conclude that person is exhibiting a love of the truth? Also, if someone who loves the truth, learns about Jesus being raised from the dead, will that person hear this message or will they stop their ears and reject it? The answer to both questions is self-evident.
Why did Peter not tell Cornelius to repent? Do those who fear God and work righteousness need to repent, or did they already do so and they should now keep doing as they are? This answer is also self-evident. If they continue to honor God, then their status as "accepted" with God would certainly continue as well.
Continue does not mean no change. In fact, change is necessary, and Peter's note of warning to the beloved in 2 Peter 3:17-18 helps to show this. Verse 17 shows even the beloved risk "being led away with the error of the wicked" and, if this happens, then they will "fall from" their "own steadfastness." Then verse 18 says: "but grow in grace, and in the knowledge of our Lord and Savior Jesus Christ." The word "but" introduces a contrast that shows the way to avoid falling prey to error is to grow!
Behavior that Honors God
Knowledge is important for growth, but a knowledge of the written law is not required for people to behave in a God-honoring way. Before the written law, Enoch and Abraham honored God (Heb 11:5, Jas 2:23). After the written law, even those who did not know the law could honor God and scripture explicitly tells of people who did so.
Romans 2:14 speaks about Gentiles who do not have the law but "do by nature the things contained in the law" (Rom 2:14). It does not say how they came to have a "nature" that caused them to do this. Still, given what the Bible tells us about Cornelius, it seems he was the kind of Gentile this verse was talking about. [We need to weigh the popular idea of 'a sin nature' (that causes people to sin) against this verse which says their "nature" caused those Gentiles to do the things contained in the law (i.e., not to sin, but to obey).]
In 1 Timothy 2:2, Paul talked of living "a quiet and peaceable life in all godliness and honesty" and he went on to say such behavior is "good and acceptable in the sight of God our Savior" (v. 3). Is this an unattainable goal or can people live this way and please God by doing so? We will return to this question later.
Micah 6:8 asks this, "what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?" Did the Lord require this only of a subset of men in that day or should men act this way even if they do not have the written law? Consider the two key commandments that were cited by Jesus:
"Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it, Thou shalt love thy neighbor as thyself" (Mt 22:37-39).
Can people act in accord with these commandments even if they have not read scripture? If so, this would explain why God-fearers like Cornelius are accepted with God, and how men do the things contained in the law even if they do not have the written law.
Keep in mind, however, Peter was told, "what God hath cleansed, that call not thou common" (Acts 10:15). It is evident this did not refer to a self-cleansing. Rather, this cleansing was done by God.
"The washing of water by the word" (Eph 5:26) cleanses those who are in the church. But could this also apply to Cornelius or others who do not have the written law? How one answers this depends on the authority of the "voice" and the "words" that have gone out to every human over all time as described in the verses below:
"The heavens declare the glory of God; and the firmament showeth his handiwork. Day unto day uttereth speech, and night unto night showeth knowledge. There is no speech nor language, where their voice is not heard. Their line is gone out through all the earth, and their words to the end of the world" (Ps 19:1-4).
Since God is the source, this handiwork, knowledge, and voice carry the same authority as scripture (and Romans 10:18 affirms the worldwide reach of God's word). So, if people hear the words described in Psalm 19, the effect will be similar to the washing that occurs when we submit to the authority of God's written word.
If God teaches people via the words noted in Psalm 19, then this will also draw them to Jesus because being taught by God is what draws people to Jesus (cf. Fourth gospel 6:45).
We are not told what led Cornelius to fear God, but the things in Psalm 19 surely had an effect. He was honoring God even before he was told about Jesus. If he had a love of the truth, then he was going to hear it when Peter brought him more of it. Also, since he had already been "accepted" with God, it makes no sense to think Cornelius would have been tormented for eternity if he had died before he got to hear Peter's message. [Lord willing, the next book in this series will weigh scripture's testimony on the resurrection and will further consider what it means to be "accepted" with God.]
Focus on the Reward
Hebrews 6:10 says, "God is not unrighteous to forget your work and labor of love, which ye have showed toward his name," and while this was written to the brethren, it expresses a principle that would also apply to the works of Cornelius. It is also in harmony with the principle of rewards emphasized in other passages like, "he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him" (Heb 11:6). It is easy to see why no one comes to God unless they believe he is God. But we also have to believe "he is a rewarder of them that diligently seek him." Therefore, this principle is of the utmost importance, and this lets us know diligence in seeking God will be rewarded!
Scripture tells us Moses rightly valued these rewards, "esteeming the reproach of Christ greater riches than the treasures in Egypt: for he [Moses] had respect unto the recompense of the reward" (Heb 11:26). The treasures in Egypt were not the only game in town and Moses recognized "greater riches" come from honoring God.
In this passage, Jesus told how our treasure is tied to our thinking:
"Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal: But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal: For where your treasure is, there will your heart be also" (Mt 6:19-21).
Moses "had respect unto the recompense of the reward." This is where his treasure was. Jesus also looked forward to a reward.
"Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross" (Heb 12:2). This gives us a look into the mind of Jesus and his regard for the reward. He "endured the cross" because he esteemed "the joy that was set before him."
In any case, these words apply, "the Lord shall judge his people" (Heb 10:30). If we do not trust the Lord to judge rightly, then we will resist his authority. So, a little bit later, we will look at the evidence that shows the Lord can be trusted to judge rightly.