The Word for Today (Tuesday, May 28)
Christ is risen.
The word of the day is
“common.” One thing is for sure, the Holy Spirit, who is “everywhere and
fills all things,” hates limitations. If you doubt it, just test Him, for the
Lord Jesus said, “…with God, all things are possible (OSB 19:26). But
though led by the Holy Spirit, the early church had one significant limitation to overcome. The fellowship of faith was held captive within the
boundaries of its origins in Judaism.
Today, in Acts 10:21-23, we read Luke’s report of how the Holy Spirit directed the
early church to leap over that limit. In response to a vision, we hear Peter
preach, “In truth, I perceive that God shows no partiality. But in every
nation, whoever fears Him and works righteousness is accepted by Him” (OSB
10:34). Today, we apply that principle to the contemporary church. According to
the will of God, who created all human persons in His image, the church
cannot be partial but calls for all to be restored to that image.
A Test of the
Limitations of Judaism
In
Today’s assigned reading, we find that the Holy Spirit has arranged a test of
the boundaries of the fellowship of faith. At this point, the early church consisted
of Jews, whether “Hebrews” from Judea and Jerusalem or “Hellenists” from
the diaspora of Jews throughout the Roman Empire. A
defining feature of Judaism was that “It is unlawful for a Jewish man to keep
company or go to one of another nation” (OSB Acts 10:28).
From
the Jewish viewpoint, Gentiles are “common,” that is, “unclean.”
Consequently, associating with them would also make Jews who “join
together” with them impure. Below this restriction lies the foundation of the
Law of Moses. According to the Law on Mt. Sinai, a line divides God’s creation into two categories: "clean” and “unclean.”
These classifications determine the diet, sacrifices, rituals, contact with the
dead or lepers, sexual relations, and association with non-Jews.
Crossing the Line with
the Reception of Gentiles
But
now, Peter has had a vision that he must not call “common” what God has
“cleansed” (OSB Acts 10:15). In obedience to that message, Peter crosses that
dividing line. Moreover, his explanation draws out the tremendous implications
of the meaning of his violation of the Law of Moses. The apostle preaches that
if “God shows no partiality,” then His dying and rising must apply to all or
none. And that means that “whoever believes in Him will receive the remission
of sins” (OSB vs. 34-43).
Finally,
the intent of the Holy Spirit, whose freeing work began with two visions, has
become apparent. By falling on those who heard and believed Peter’s proclamation,
the Holy Spirit confirmed Peter’s new insight. The barrier that
prevented Gentiles from joining the circle of believers was broken down.
For Reflection
The
implications of the principle of impartiality remain in effect to this day. St.
Paul put it clearly, “If One [the Lord Jesus] died for all,
then all died, and He died for all that those
who live should live no longer for themselves but for Him who died for them and
rose again” (OSF 2 Corinthians 5:14-15). The death and resurrection of Christ
“for the life of the world” means that the Son of God did not take on the
“Jewish nature.” The Lord did not take on the “American nature,” an
ethnic nature, or any other distinctive nature. He took on human nature.
A Calling for All
The
conclusion of these thoughts is that Orthodox teaching applies to all people no
matter their background (1 Peter 2:7). From the beginning onward, the
scriptures teach that all human persons are made in the image of God (OSB
Genesis 1:27). It follows that, since we are made in the image of God, we are
called to realize our likeness to God. That vocation is “not our own special
thing,” while others have “their thing.” The divine calling to what
Orthodox call “deification” is the divine mandate for all persons everywhere. As in all others, the God of grace shows “no partiality.”
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