A Testimony Confirmed & A Commission Unfinished

Now opening his mouth, Peter said, "By revelation I now take hold of that which makes no distinction in God. But now, of every nation, he who fears Him and works righteousness is favored through Him. The Word which was sent to the children of Israel preaches good news of peace through Jesus Christ that He is Lord over all. You came to know that word which spread throughout all of Judea. Now beginning at Galilee with the Baptism which John preached: This Jesus of Nazareth, confirmed God of very God by the Holy Spirit and power, who went out giving grace and healing all those oppressed by the devil, because God was with Him. (MAST)

We begin this study as a continuation of Peter presenting himself to Cornelius in submission to his subpoena. Peter began by confessing his prejudices and disdain of the Roman oppression and asked for an explanation of the what Cornelius encountered with the angel to test the authority of the message and subpoena. We continue with Peter's explanation of these events before all the men under Cornelius's command.

vs.34

Now opening his mouth, Peter said, "By revelation I now take hold of that which makes no distinction in God. (MAST)

Peter is saying of himself, as the example, that he lays hold of the justification that is in God; a justification that has no partiality regarding the person of men (Matt.22:16; Mk.12:14). He is laying hold of what God has justified through the Son. Christ has become the qualifier for righteous works to be accepted and all favor is through the means of fearing His Name – Lord over all. But the first thing we need to notice is how he came to this conclusion. This was not a mercy that he created from his own opinion, but from objective truth that came to him by grace. The second thing we need to understand is that this text is not saying that God never favors some men above others, but rather that His favor is not based on anything within or of the men. We will see this more clearly in the next verse. But now, looking back to what we know and studied so far, we know that, if Peter was left to his own opinion and heart, the Gentiles would have to become Jews in order to be considered justified. But we know now that God has never made such a standard. What then is that which makes no distinction in God?

This text is talking about the sinful nature of all men. Peter is taking hold of the revealed truth that God makes no distinction between Jew and Gentile regarding their sinful nature inherited by Adam. God has not made some men to be dead in sin who are without hope and others to be only sick in sin that are a higher class/race of people who only needed a little help from God. Rather, God has counted all men sinners in Adam. Peter had to go to war with himself to take hold of this truth by faith from what was above him (2Tim.4:7). This was clearly a revelation to him that had been concealed by his wicked heart. This truth was something he had to fight to hold on to, as racism had been a controlling factor throughout all of his Jewish nationalized education. However, when this – Lord over all – came to unveil this mystery in his heart, Peter had to learn submission. The Greek verb katalambano (perceive) in context with Peter’s vision, a few verses back, means to take hold of the grace that God was offering him at the house of Simon the Tanner.

† καταλαμβάνω.

κατα- orig. “from above to below,” hence completely, so that καταλαμβάνω is a strengthening of the simple form.1 Act. “to seize,” “to grasp” (esp. in a hostile manner), also with impersonal subj.; of God, Plot. Enn., V, 8, 11: εἰ δέ τις … ὑπʼ ἐκείνου τοῦ θεοῦ … καταληφθείς; so also abs. καταληφθῆναι in the sense of ecstasy == ἐνθουσιάσαι, Poll. Onom., I, 16. b. “To light upon,” “to overtake.” c. “To grasp,” “truly to understand” (e.g., Philo Praem. Poen., 40: “God can be perfectly grasped only by Himself,” cf. also Mut. Nom., 6 f.). d. “To hold fast.” Mid. a. “To requisition for oneself,” b. “to grasp,” “to understand” (Sext. Emp. Math., VII, 288 ἑαυτόν).

Kittel, G., Bromiley, G. W., & Friedrich, G. (Eds.). (1964–). Theological dictionary of the New Testament (electronic ed., Vol. 4, p. 9). Grand Rapids, MI: Eerdmans.

Peter’s battle was to come to grips with the fact that he was no better off in the sight of God for being a Jew than Cornelius was less off for being a Roman. But this new revelation doesn’t change God’s distinction between the children of God and the children of devil (Jn.8:44). The mystery that has been revealed doesn’t change the distinction that God makes between the sons of God and the sons of disobedience; and this distinction is not based on any particular gene pool, but only on those who have been given the gift to fear the Lordship of Jesus Christ, who will bring all things to judgment through His exaltation by the Father (Jn.5:22, 27). Men may make these distinctions, but in God all will be judged by their works; unless they are found on that Day to have taken hold of the justification in Jesus Christ (Heb.9:27; Rev.20:12).

1 Peter 1:13–21 (NKJV)

13 Therefore gird up the loins of your mind, be sober, and rest your hope fully upon the grace that is to be brought to you at the revelation of Jesus Christ; 14 as obedient children, not conforming yourselves to the former lusts, as in your ignorance; 15 but as He who called you is holy, you also be holy in all your conduct, 16 because it is written, “Be holy, for I am holy.” 17 And if you call on the Father, who without partiality judges according to each one’s work, conduct yourselves throughout the time of your stay here in fear; 18 knowing that you were not redeemed with corruptible things, like silver or gold, from your aimless conduct received by tradition from your fathers, 19 but with the precious blood of Christ, as of a lamb without blemish and without spot. 20 He indeed was foreordained before the foundation of the world, but was manifest in these last times for you 21 who through Him believe in God, who raised Him from the dead and gave Him glory, so that your faith and hope are in God.

vs.35

But now, of every nation, he who fears Him and works righteousness is favored through Him. (MAST)

This verse begins with a conjunction that makes this distinction of justification in God; and therefore transfers the subject of thought to those who can take hold of this particular justification. Peter, beginning with the phrase, “But now,” wants the men to make the logical contrast of all men being counted as sinners with the following characteristic of those who fear this Name, which Peter is about to define as Lord over all; and those who fear Him will work righteousness and give evidence of the Lord’s favor over them. Works that are good and acceptable to all men have no merit with God unless they are justified through the fear of this particular Name – Lord over all.

God has chosen to justify some of every nation who call on Him for salvation. It is only those who will take hold of this power of God to save that will be justified in the end; and it will only be those who continue to trust this power of God to save that will be justified in the end. There will be some who begin this faith only to find the hypocrisy that was hidden in their heart, for they attempted to justify themselves not on His power, but upon their own efforts.

Matthew 7:21–23 (NKJV)

21 “Not everyone who says to Me, ‘Lord, Lord,’ shall enter the kingdom of heaven, but he who does the will of My Father in heaven. 22 Many will say to Me in that day, ‘Lord, Lord, have we not prophesied in Your name, cast out demons in Your name, and done many wonders in Your name?’ 23 And then I will declare to them, ‘I never knew you; depart from Me, you who practice lawlessness!’

What is it that these men are rejected for when they have done so much good? Surely, testifying of God’s name is good, and casting out demons is good and many other things that pertain to righteousness; but what form of lawlessness would cause God to say, “I never knew you; I am not your Father and you are not my son”? The missing element is that these works were done out of the wrong justification, even the wrong distinction (Lk.16:15). These works were surely done openly in God’s name, but these works were not done in God. These works were not authorized by God and these works do not testify of God’s true character and nature. These works were done in vain and with vain intentions and vain motivations. They were lawless works because God had never chosen these works to be walked in by these vain men (Eph.2:8-10). These works did not satisfy God; for they were powerless to save them nor their disciples (Matt.23:15).

The Greek adjective dektos (accepted) tells us how these works were favorable to God. The works were done through the fear of offending the Supremacy of Jesus Christ. These works satisfied God because they were done out of the right attitude (repentance) toward the propitiation that was in Christ. These works were associated with the prayer of faith that Cornelius offered to God. Do you remember his attitude by which he prayed? He was not commending himself to God by his own righteousness, but pleading with God for forgiveness in the recognition of his own depravity, praying, “O Savior, while calling on others, please don’t pass me by.” This man was broken over his sinfulness before God; and a broken and contrite heart the Lord will not despise (Ps.34:18; 51:17). Therefore, it was also through the works of Jesus Christ that made the life of Cornelius pleasing to God. His favor was out of the favor that the Father has for His beloved Son. Our works can only be made pleasing to God through the justification and propitiation of the Son.

1283 δεκτός (dektos), ή (ē), όν (on): adj.; ≡ DBLHebr 8356; Str 1184; TDNT 2.58—1. LN 25.85 pleasing, acceptable, favorable (Ac 10:35; Php 4:18+); 2. LN 34.54 welcomed (Lk 4:24+); 3. LN 66.9 appropriate, fitting, implying being favorable (Lk 4:19; 2Co 6:2+)

Swanson, J. (1997). Dictionary of Biblical Languages with Semantic Domains: Greek (New Testament) (electronic ed.). Oak Harbor: Logos Research Systems, Inc.

Now Cornelius did not fully understand the justification that was taking place at the time of his prayer, and certainly not at the time of the visitation of the angel; but now, upon Peter’s arrival and a good explanation of these events in Jerusalem and in Caesarea, God will grant Cornelius the assurance of His grace that he was seeking in his prayers and studies of the Septuagint (Lk.18:14).

vs.36

The Word which was sent to the children of Israel preaches good news of peace through Jesus Christ that He is Lord over all. (MAST)

Peter moves on to what it was that made this revelation known to him and unveiled his wicked heart. The revelation was the Logos that took on the form of flesh and blood and was demonstrated before the eyes of the nation of Israel. This Word came to Israel first, for they were chosen to be the nation through whom the personal Logos would come (Matt.15:24; Rom.3:2). But upon their rejection the Logos has come to the Gentiles, for Israel could no longer be trusted with the Logos; and she has now become an apostate nation until the time of God’s regeneration of her children (Matt.19:28). Indeed, this was good news of peace to the Gentiles in many ways. One way was that the peace of God has come to them through Israel’s rejection of her Lord (Rom.11:19-20). But I don’t believe that is Peter’s primary thought here. I believe that Peter is speaking of the sufferings that Cornelius will be faced with when called upon to deny his Roman Caesar. Within about two years of Cornelius’s conversion Gaius Caligula set up an image of himself as God in the Temple of Jerusalem and provoked the possibility of war. But the time for Jerusalem’s fall was not yet to come.

Now Caius Caesar did so grossly abuse the fortune he had arrived at, as to take himself to be a god, and to desire to be so called also, and to cut off those of the greatest nobility out of his country. He also extended his impiety as fare as the Jews. Accordingly, he sent Petronius with an army to Jerusalem, to place his statues in the temple,a and commanded him that, in case the Jews would not admit of them, he should slay those that opposed it, and carry all the rest of the nation into captivity . . .

But now the Jews got together in great numbers, with their wives and children, into that plain that was by Ptolemais, and made supplication to Petronius, first for their laws, and, in the next place, for themselves. So he was prevailed upon by the multitude of the supplicants, and by their supplications, and left his army and statues at Ptolemais, and then went forward into Galilee, and called together the multitude and all the men of note to Tiberius, and showed them the power of the Romans, and the threatenings of Caesar; and, besides this, proved that their petition was unreasonable, because, while all the nations in subjection to them had placed the images of Caesar in their several cities, among the rest of their gods,—for them alone to oppose it, was almost like the behavior of revolters, and was injurious to Caesar.

And when they insisted on their law, and the custom of their country, and how it was not only not permitted them to make either an image of God, or indeed of a man, and put in any despicable part of their country, much less in the temple itself, Petronius replied, “And am not also,” said he, “bound to keep the laws of my own lord? For if I transgress it, and spare you, it is but just that I perish; while he that sent me, and not I, will commence a war against you; for I am under command as well as you.” Hereupon the whole multitude cried out, that they were ready to suffer for their law. Petronius then quieted them, and said to them, “Will you then make war against Caesar?” The Jews said, “We offer sacrifices twice every day for Caesar, and for the Roman people;” but that if he would place the images among them, he must first sacrifice the whole Jewish nation; and that they were ready to expose themselves, together with their children and wives, to be slain. At this Petronius was astonished and pitied them on account of the inexpressible sense of religion the men were under, and that courage of theirs which made them ready to die for it; so they were dismissed without success.

But on the following days, he got together the men of power privately, and the multitude publicly, and sometimes he used persuasions to them, and sometimes he gave them his advice; but he chiefly made use of threatenings to them, and insisted upon the power of the Romans and the anger of Caius, and, besides, upon the necessity he was himself under [to do as he was enjoined]. But as they could no way be prevailed upon . . . he says to them, . . . “for either, by the divine assistance, I shall prevail with Caesar; and shall myself escape the danger as well as you, which will be a matter of joy to us both; or, in case Caesar continues in his rage, I will be ready to expose my own life for such a great number as you are.” Whereupon he dismissed them multitude, who prayed greatly for his prosperity; and he took the army out of Ptolemais, and returned to Antioch; from whence he presently sent an epistle to Caesar, and informed him of the irruption he had made into Judea, and of the supplications of the nation; and that unless he had a mind to lose both the country and the men in it, he must permit them to keep their law, and must countermand his former injunction. Caius answered that epistle in a violent way, and threatened to have Petronius put to death for his being so tardy in the execution of what he had commanded. But it happened that those who brought Caius’s epistle were tossed by a storm, and were detained on the sea for three months, while others that brought the news of Caius’s death had a good voyage. Accordingly, Petronius received the epistle concerning Caius, twenty-seven days before he received that which was against himself.

Josephus, F., & Whiston, W. (1987). The works of Josephus: complete and unabridged. Peabody: Hendrickson.

Surely, the story of Petronius demonstrates that Jesus is Lord over all. But I don't agree with any of the translations that imply that Jesus is Lord of all, in terms of relationship with Him, but rather that He is Lord over all, in terms of relationship to Him (Rom.10:12). Using the preposition "of" gives the reader the idea that the 'all' spoken of belong to, relate to, or are connected to Christ according to "Mr. Webster's" definition; but there is no preposition in the original text. But the context clearly dictates that this Jesus is above and over all. Cornelius served Rome and her Caesar (lord), and therefore Peter preaches that this Jesus, who was crucified by the Romans, is Lord over all; including the human lord of Cornelius. Though Jesus is not recognized by sinful men as Lord "of'" their life, it doesn't change the fact that Jesus is Lord 'over' their life. This is the heart and key of the following message, that though men ignore the authority of Jesus Christ – He remains Lord over all.

Deuteronomy 10:17 (NKJV)

17 For the Lord your God is God of gods and Lord of lords, the great God, mighty and awesome, who shows no partiality nor takes a bribe.

Psalm 136:3 (NKJV)

3 Oh, give thanks to the Lord of lords! For His mercy endures forever:

1 Timothy 6:15 (NKJV)

15 which He will manifest in His own time, He who is the blessed and only Potentate, the King of kings and Lord of lords,

Revelation 17:14 (NKJV)

14 These will make war with the Lamb, and the Lamb will overcome them, for He is Lord of lords and King of kings; and those who are with Him are called, chosen, and faithful.”

Revelation 19:16 (NKJV)

16 And He has on His robe and on His thigh a name written: KING OF KINGS AND LORD OF LORDS

Cornelius understood the concept of lordship very well being a Centurion in the Roman army and serving under the Caesar Gaius. The Caesars were the lords over the conquered lands, but would appoint governors or "sub-lords" over the lands that they defeated in battle. Caesarea is a city that was set up and named after the Caesar Augustus to the honor of Rome around the birth of Christ. In this sense, Cornelius was lord of this city, and by God's favor, a justified one. This is not teaching that there are no other lords except the Lord Jesus Christ; rather it is teaching that Jesus is Lord of lords and King of kings. Cornelius is not going to be told that he is no longer to be permitted to bow the knee to his Roman lord, but that Jesus is the Lord over his lord and will be judged by Him as the Supreme. Peter is not asking Cornelius to forfeit his allegiance to his Caesar; but rather, when the time comes, he is going to have to give greater allegiance to the Lord over all (1Pet.2:17). We read of Petronius who defied the Caesar Gaius, to save the lives of women and children, and by God’s grace he was able to save his own life with the wisdom that he exercised in keeping a tender conscience. Petronius’s story gives us a glimpse into the suffering of a Roman soldier and of the many unjust orders that may be expected of them to execute the innocent. Cornelius will be tested by the Lordship of Christ as to who is Lord over all. This message is geared to grant the peace of Christ to these soldier’s minds that though they may lose their life for denying their Caesar, they will reap eternal life in Christ and the satisfaction of justice over what was stolen from them by an unjust lord like Gaius (1Cor.7:18-24).

1 Corinthians 8:5–6 (NKJV)

5 For even if there are so-called gods, whether in heaven or on earth (as there are many gods and many lords), 6 yet for us there is one God, the Father, of whom are all things, and we for Him; and one Lord Jesus Christ, through whom are all things, and through whom we live.

Later, the apostle Paul makes this 'earthly' recognition before the Corinthian church when defending the Christian's liberty to eat meats that were offered to the Roman fairy tale gods that ruled from the stars. Here, he says that Christians only give worship (that which is only rightfully God's) to the one God who has made all things for Himself. The only time it was a sin for a Christian to call Caesar Lord was when they demanded worship as a deity that was not of flesh and blood. Later in our studies, Lord willing, we will see Herod struck down by God for accepting such worship (Acts 12:20-24).

vs.37

You came to know that word which spread throughout all of Judea. Now beginning at Galilee with the Baptism which John preached: (MAST)

The first line of this verse is rather ambiguous in the Greek. It sits rather out of context between the previous verse and the following narrative. But I believe Peter was making a transitional contrast without a specific conjunction in his speech. The previous text was referencing the Logos (the Word), but here Peter uses the Greek noun rhema (word) as a distinction. We also know that the angel who previously came to Cornelius came with a Logos (word) from God. But why would Peter and Luke choose to use rhema here in reference to the news that spread throughout Judea? I believe it is because the Logos is being used as the infallible and inerrant Word of God, and the rhema is what spread from the mouth of men throughout Judea. Sure, there may have been much truth in what was spread throughout the land of Judea, but most likely there was exaggeration and some deduction from what actually happened. Therefore, Peter is making a stark contrast between fact and fiction. Remember now, that Peter spent some time with the Roman soldiers on his trip to Caesarea and probably was confronted with the additional myths that were added to the facts of Christ's death and resurrection.

This may have also been why Cornelius was studying the Septuagint; to better understand the prophesies concerning the Christ. In my opinion, since Cornelius had an unbiased position concerning the coming of Christ, he was able to see and understand more from the Septuagint than the Hebrews; who were of the understanding and enslavement of their traditions, for which they gave the Messiah over to crucifixion. This is why he was ripe for the Logos that testifies from heaven and for Logos that testifies on earth. As we discussed before, he was a man who informed his conscience with the best truth available to him. The second half of this verse transfers from the rhema back to the Logos as Peter reestablishes the facts. He begins with what he personally witnessed at Galilee where John confirms that Jesus is the Lamb of God, and the Father confirms that He is His beloved Son through the baptism which John preached; again a twofold testimony of heaven and earth. But we will see that Christ has his own testimony of holy works that glorify the Father by which this becomes (in the mind of men) a threefold testimony.

The fact that we have an Old Testimony and a New Testimony should give us a good hermeneutic that Old doesn't always mean more reliable. Surely, the Old Testament is reliable, but is it more reliable than the New Testament? The New Covenant gives us God in the flesh, face to face, but they had to rely on the word of angels and prophets; but was that the more sure Word (Heb.1:1-2)? Scholars continue to debate which manuscripts to use as the more reliable Logos of God; but if we are wise, we would recognize that even God uses two testimonies to seal His Word. The two come together as one and we can trust the Holy Spirit to lead us into all truth; whether it is from the Old Testament or the New Testament, from the Received Text or the Alexandrian Text, we can be led by the Holy Spirit into the glories of Jesus Christ. Do you trust Him? The Father and the Son trusted Him (the Holy Spirit) to baptize Him into His earthly ministry and temptation of the devil. Surely, we can trust Him.

2 Peter 1:16–21 (NKJV)

16 For we did not follow cunningly devised fables when we made known to you the power and coming of our Lord Jesus Christ, but were eyewitnesses of His majesty. 17 For He received from God the Father honor and glory when such a voice came to Him from the Excellent Glory: “This is My beloved Son, in whom I am well pleased.” 18 And we heard this voice which came from heaven when we were with Him on the holy mountain. 19 And so we have the prophetic word confirmed, which you do well to heed as a light that shines in a dark place, until the day dawns and the morning star rises in your hearts; 20 knowing this first, that no prophecy of Scripture is of any private interpretation, 21 for prophecy never came by the will of man, but holy men of God spoke as they were moved by the Holy Spirit.

vs.38

This Jesus of Nazareth, confirmed God of very God by the Holy Spirit and power, who went out giving grace and healing all those oppressed by the devil, because God was with Him. (MAST)

What was John's baptism all about? Though John baptized with water, it was a baptism that pointed to and confirmed that Jesus "of Nazareth" was the express image of God in the flesh. All who were baptized by John were baptized with repentance from trusting in the Mosaic Law to save them, unto the personal Savior who would take away the sins of the world. No longer (as the common thought was) will the blood of little lambs be satisfactory to appease the wrath of God. This was a call to repent and trust in the once and for all satisfactory Lamb of God who would take away the power of death over sinners. This Lamb will provide the forgiveness that gives eternal Life; and His life, death, and resurrection will demonstrate this testimony of God.

John 1:19–34 (NKJV)

19 Now this is the testimony of John, when the Jews sent priests and Levites from Jerusalem to ask him, “Who are you?” 20 He confessed, and did not deny, but confessed, “I am not the Christ.” 21 And they asked him, “What then? Are you Elijah?” He said, “I am not.” “Are you the Prophet?” And he answered, “No.” 22 Then they said to him, “Who are you, that we may give an answer to those who sent us? What do you say about yourself?” 23 He said: “I am ‘The voice of one crying in the wilderness: “Make straight the way of the Lord,” ’ as the prophet Isaiah said.” 24 Now those who were sent were from the Pharisees. 25 And they asked him, saying, “Why then do you baptize if you are not the Christ, nor Elijah, nor the Prophet?” 26 John answered them, saying, “I baptize with water, but there stands One among you whom you do not know. 27 It is He who, coming after me, is preferred before me, whose sandal strap I am not worthy to loose.” 28 These things were done in Bethabara beyond the Jordan, where John was baptizing. 29 The next day John saw Jesus coming toward him, and said, “Behold! The Lamb of God who takes away the sin of the world! 30 This is He of whom I said, ‘After me comes a Man who is preferred before me, for He was before me.’ 31 I did not know Him; but that He should be revealed to Israel, therefore I came baptizing with water.” 32 And John bore witness, saying, “I saw the Spirit descending from heaven like a dove, and He remained upon Him. 33 I did not know Him, but He who sent me to baptize with water said to me, ‘Upon whom you see the Spirit descending, and remaining on Him, this is He who baptizes with the Holy Spirit.’ 34 And I have seen and testified that this is the Son of God.”

Mark 1:12–13 (NKJV)

12 Immediately the Spirit drove Him into the wilderness. 13 And He was there in the wilderness forty days, tempted by Satan, and was with the wild beasts; and the angels ministered to Him.

Luke 3:21–22 (NKJV)

21 When all the people were baptized, it came to pass that Jesus also was baptized; and while He prayed, the heaven was opened. 22 And the Holy Spirit descended in bodily form like a dove upon Him, and a voice came from heaven which said, “You are My beloved Son; in You I am well pleased.”

John the Baptist, who was filled with the Holy Spirit at birth, was the "I AM" the voice crying out in the desert." He was filled with the Logos (Lk.1:44) but was starving for life in his flesh and thirsty for the life giving water in a dry and weary land; a land that the Pharisees sucked dry with their heavy and burdensome traditions. John begins his defense by making the case that he was God's earthly representative, who was filled with the Holy Spirit to confirm the fulfillment of the prophesy of the coming of Emmanuel. He warns the Pharisees that they are not the true representatives of the Logos and don't have the Holy Spirit to confirm the Son of God (Lk.3:7). John the Baptist was the Father's chosen Logos (messenger) to represent the Old Testimony and bring in the Baptism of the New Testimony which is in Jesus Christ. John rightly points out that the Lamb of God is greater than he, as he represented the Old, and Christ is the New. In the personal baptism of Jesus, the Father testified from Heaven with an audible voice that confirmed this twofold testimony as true, sealing it with the peace of Heaven and making it a threefold testimony that was perfected and complete.

Why was there a need for a new Testimony? Was there something imperfect about the Old? Was the Old the complete Testimony? This baptism answers these questions. The Old Testimony was perfect for stripping away the self-righteousness of men, because it exposed the testimony of their sinful hearts. It was perfect to give a mirror for men to see how they measure up to God. This is why John's testimony rightly states that he is not worthy to loose the sandal strap of God. John confesses his utter unworthiness even though he was filled with the testimony of the Logos in the Law and the Prophets. He was the, I AM, crying out for the power of God to come and save him from the burning torment of the Holy Spirit inside because of sin, to lead all to cry out with him, "Abba, Father". He was looking for the greater I AM to give him the peace not to be consumed by the Old Testimony (Jn.5:36; Jn.13:16; Jn.14:28; Jn.15:20). He was looking for a better covenant to take away his sins once and for all (Heb.7:22; 8:6; 12:24). He was looking for something the Pharisees could not offer, namely, salvation from eternal death and peace with God. No, he wasn't the Christ, Elijah, nor the Prophet. He was the embodiment of the Old Testimony that was bound in sin, and the Law and the Prophets were the strength of that sin; until the Lamb of God who takes away the sin of the world was confirmed for Him (1Cor.15:56). He was saved on promise as we are saved on fulfillment. But when the Christ appeared, all were commanded to transition from the promise to the fulfillment and John's Baptism was the sign of transition.

This testimony bore witness to what was occurring in the heart of Cornelius as he studied the Septuagint. This was the same fire that was consuming him from the inside and was desperately seeking answers to the solution of his new found body of death. And as the so-called rumors spread about the arrival of the Messiah, he searched all the more; and Providence was in favor of his salvation, for his hour has come, to hear the message of repentance in Christ alone and to practically apply this salvation in the imitation of the baptism of Jesus Christ to fulfill all righteousness.

Peter goes on further to confirm the testimony of Jesus, as God of very God, by the works that he had done. For the imputation of Christ's righteousness to be effectual, one must understand that all His works not only confirmed His eternal deity, but also had to be demonstrated to satisfy the righteousness of God. These are the works that were pleasing to the Father, as His Son went out from this confirmation and offered the forgiveness of sins and performed many graceful miracles that healed those who were oppressed of the devil. This was a demonstration that God was working in and through Him. These are the works that are applied to believers like Cornelius for their works to be acceptable in the sight of God. It is because Cornelius had faith in this Jesus that God remembered his works as righteous. Now he was already justified by faith, but at the conclusion of Peter's speech he will be baptized as the visual formality of entrance and acceptance into the church of God. The Logos that came in the form of the Angel already affirmed his justification before God, but Peter was necessary to formalize and institutionalize it for the body of Christ.

Our application, here, is to make sure our testimony is in harmony with the threefold testimony of God. Have you been baptized by this testimony? If you haven't been baptized in the name of the Father and of the Son and of the Holy Spirit, then you are commanded to repent and be baptized. You may have been baptized into this formality but without this testimony. If that happens to convict you, then you are commanded to make your calling and election sure by examining yourself to see if you're in the faith. If this testimony doesn't abide in you, then you need to repent and be baptized in the testimony of the Father and of the Son and of the Holy Spirit. May God grant you the grace to carry this fire without being consumed, and the grace of this fire to melt away a frozen heart toward the love of the Father and of the Son and of the Holy Spirit. Humble yourself before God, as John the Baptist and Cornelius have done and you will have grace for your soul; for God opposes the proud but gives grace to the humble.