Verse-by-Verse Bible Commentary
Acts 2:40

Clarke's Commentary

Verse 40. Save yourselves from this untoward generation. — Separate yourselves from them: be ye saved, σωθητε: the power is present with you; make a proper use of it, and ye shall be delivered from their obstinate unbelief, and the punishment that awaits it in the destruction of them and their city by the Romans.

Bridgeway Bible Commentary

Peter’s preaching (2:14-42)

Seeing the people’s interest, Peter addressed them, this time speaking in his normal language. His address shows some features of the early apostolic preaching. First he quoted from the Old Testament, to show that the Pentecost events fulfilled what the prophets foretold. To Peter the important point of the prophecy was that God poured out his Spirit on everyone - not everyone whether believers or not, but everyone within the community of God’s people, whether male or female, young or old, slave or free (14-21; see v. 39).
Peter followed this with a short summary of Jesus’ work, death and resurrection, showing that in spite of human injustice, God was working out his purposes (22-24). Next he quoted Old Testament Scriptures that Jews in general believed referred to the Messiah. Although David was the author of the passages quoted, the words could not refer to him, as he was dead, whereas the person referred to here was alive. This person, though not David, was a descendant of David; in fact, the Messiah. And this Messiah was Jesus, who had risen from the dead, returned to his Father in heaven, and sent the Holy Spirit upon his disciples (25-36). (‘Messiah’ was a Hebrew word meaning ‘the anointed one’. It was used to refer to the descendant of David who would be God’s chosen king and saviour, not just for Israel, but for the world. The Greek equivalent of ‘Messiah’ was ‘Christ’.)
Finally, Peter called on the people to turn from their sins and believe in Jesus Christ. Because these people were part of the ‘wicked generation’ of Jews who killed the Messiah Jesus (cf. v. 23,40), they were to show their change of heart by being baptized in the name of the Messiah Jesus. They had to show publicly that they believed Jesus to be the Christ, the one whose divine authority was shown by the mighty works that God did through him (cf. v. 22). In this way they, and in fact people of any generation, would receive the same gift of the Holy Spirit as the apostles and others had just received (37-40).
With the addition of three thousand people, the church now consisted largely of new believers, but these believers soon grew into a strong body. They were built up through learning the teachings of Jesus passed on to them by the apostles, and through joining in fellowship where they worshipped and shared in the Lord’s Supper (41-42).

Baptism with the Spirit

Both John the Baptist and Jesus had foretold the outpouring of the Holy Spirit described by Luke, referring to it as a baptism (Matthew 3:11; Acts 1:4-5). The baptism with the Holy Spirit may be defined as that event on the Day of Pentecost by which the risen Christ gave the Holy Spirit to his disciples as he had promised and, in so doing, united them into one body, the church (Acts 2:33; Acts 11:15-16; 1 Corinthians 12:13; 1 Corinthians 12:13).

On the Day of Pentecost two separate groups received the baptism, or gift, of the Spirit. The first was the group of apostles and others mentioned in Acts 1:15 and 2:1-4, the second the group of three thousand mentioned in Acts 2:37-42. But there were several important differences between the two groups.

The first group consisted of people who were already believers and who had to wait till after Jesus’ ascension to receive the Spirit. The second group consisted of people who became believers only after hearing Peter preach on the Day of Pentecost and who received the Holy Spirit immediately. The experience of those of the first group (i.e. their speaking in tongues) should not be considered the normal experience of the Christian, because of the special circumstances in their case. They had lived with Jesus and could receive the Holy Spirit only after Jesus had completed his work and returned to the Father (John 7:39; John 16:7). The experience of those of the second group, who received the Holy Spirit when they believed, without any unusual happenings, was the normal experience of Christians, then as well as now.

Of all the people in the New Testament who received the Holy Spirit (meaning, in other words, all Christians; see Romans 8:9-11), in only two other places, both special cases, does it state that the people spoke in tongues (see notes on Acts 10:44-48; Acts 19:1-6).

Christians of all eras have a part in what occurred on the Day of Pentecost. Through that baptism of the Spirit they are, the moment they believe, made part of Christ’s body, the church, and made sharers in his Spirit (1 Corinthians 12:13). Jesus’ promised gift of the Holy Spirit, given initially at Pentecost, extends through the ages to all who repent and believe the gospel (Acts 2:38-39).

Coffman's Commentaries on the Bible

And with many other words he testified, and exhorted them, saying, Save yourselves from this crooked generation.

Many other words … Thus Luke was giving a resume of this great sermon, and not a verbatim account of every word of it; and from this, we may be sure that where Peter is quoted, he is quoted accurately.

With these words Luke summarized the great message of Pentecost and, significantly, the initiative rested with men, not God. The promised Spirit had come; henceforth forever, until the final judgment, that Spirit would be in the world; the terms of accepting the gospel had been announced, and they would never be changed. Therefore the final word to humanity was:

Save yourselves from this crooked generation … As Morgan said:

You say that you are waiting for the Spirit? Nothing of the kind … The Spirit is waiting for you. No, we are not waiting for him; how often he is waiting for us! G. Campbell Morgan, The Unfolding Message of the Bible (Old Tappan, New Jersey.: Fleming H. Revell Company, 1961), p. 339 .

Of all the wicked falsehoods ever devised by Satan and received by sinful men, the greatest is this: "There is nothing you can do to be saved!" The existence of this Satanic lie has been continuous throughout the Christian dispensation; but this verse is the total refutation of it. How does one "save himself"? Just as Peter said: "Repent and be baptized." Even in compliance with the God-given conditions, lacking which no man can be saved, the saved person does not merit, or earn, redemption; but he saves himself in the sense of fulfilling the conditions without which he can never be saved.

Note the following:

Take heed to thyself, and to thy teaching. Continue in these things; for in doing this thou shalt both save thyself and them that hear thee (1 Timothy 4:16).

So then, my beloved, even as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling (Philippians 2:12).

The great teaching of these verses, taken in conjunction with what Peter said, is that man is himself responsible for whether or not he is saved. If he obeys the Lord, he will be saved, not as a matter of merit, but by the grace of God; but if he does not obey, not even the grace of God can reach him and redeem him. Nor is there any implication in those teachings that an absolutely perfect obedience is prerequisite to redemption, because absolutely perfect obedience does not lie within the province of man's ability. However, the initial obedience, such as Peter commanded on Pentecost, does lie within the area of what man is fully able to do, provided only that he desires to do it; and that is the basis of the conclusion that there can be no waiver of what Peter commanded on Pentecost. It will be bound in heaven. It is simply incredible that most commentators pass over this sentence with no comment: "Save yourselves from this crooked generation"!

Barnes' Notes on the Whole Bible

Many other words - This discourse, though one of the longest in the New Testament, is but an outline. It contains, however, the substance of the plan of salvation, and is admirably arranged to attain its object.

Testify - Bear witness to. He bore witness to the promises of Christianity; to the truths pertaining to the danger of sinners; and to the truth respecting the character of that generation.

Exhort - He entreated them by arguments and promises.

Save yourselves - This expression here denotes, preserve yourselves from the influence, opinions, and fate of this generation. It implies that they were to use diligence and effort to deliver themselves. God deals with people as free agents. He calls upon them to put forth their own power and effort to be saved. Unless they put forth their own strength, they will never be saved. When they are saved, they will ascribe to God the praise for having inclined them to seek him, and for the grace whereby they are saved.

This generation - This age or race of people; the Jews then living. They were not to apprehend danger from them from which they were to deliver themselves; but they were to apprehend danger from being with them, united in their plans; designs, and feelings. From the influence of their opinions, etc., they were to escape. That generation was signally corrupt and wicked. See Matthew 23:0; Matthew 12:39; Matthew 16:4; Mark 8:38. They had crucified the Messiah; and they were, for their sins, soon to be destroyed.

Order? this untoward generation? - Untoward: “Perverse, refractory, not easily guided or taught” (Webster). The same character our Saviour had given of that generation in Matthew 11:16-19. This character they had shown uniformly. They were smooth, cunning, plausible; but they were corrupt in principle, and wicked in conduct. The Pharisees had a vast hold on the people. To break away from them was to set at defiance all their power and doctrines; to alienate themselves from their teachers and friends; to brave the authority of those in office, and those who had long claimed the right of teaching and guiding the nation. The chief danger of those who were now awakened was from that generation; that they would deride, or denounce, or persecute them, and induce them to abandon their seriousness, and turn back to their sins. And hence, Peter exhorted them at once to break off from them, and give themselves to Christ. We may hence learn:

(1) That if sinners will be saved they must make an effort. There is no promise to any unless they will exert themselves.

(2) The principal danger which besets those who are awakened arises from their former companions. They are often wicked, cunning, rich, mighty. They may be their kindred, and will seek to drive off their serious impressions by derision, or argument, or persecution. They have a powerful hold on the affections, and they will seek to use it to prevent those who are awakened from becoming Christians.

(3) Those who are awakened should resolve at once to break off from their evil companions, and unite themselves to Christ and his people. There may be no other way in which this can be done than by resolving to forsake altogether the society of those who are infidels, and scoffers, and profane. They should forsake the world, and give themselves up to God, and resolve to have only so much contact with the world, in any respect, as may be required by duty, and as may be consistent with a supreme purpose to live to the honor of God.

Calvin's Commentary on the Bible

40.And with many Although in these things which we have had hitherto, Luke did not recite the words of St Peter, but did only briefly touch the chief points; notwithstanding he telleth us again in this place, that Peter did not use doctrine only, but did add the pricks of exhortations. And he expresseth plainly that tie stood much ⁽¹³¹⁾ hereupon. Whereas he saith, that he did exhort and beseech, he noteth therein his earnestness. For it was not so easy a matter for them by and by ⁽¹³²⁾ to take their leave of those errors wherewith they were of late infected, and to shake off the government of the priests whereunto they were accustomed. Therefore it stood him upon to pull them violently out of this mire. The sum was this, that they should beware of that froward generation. For they could not be Christ’s unless they would depart from his professed enemies. The priests and scribes were then in great authority, and forasmuch as they did cover themselves under the visor [mask] of the Church, they did deceive the simple, this did hinder and keep back a great many from coming to Christ. Also some might waver, and other some might fall away from the right faith. Therefore Peter plainly declareth that they are a froward generation, howsoever they may boast of the title of the Church. For which cause he commandeth his hearers to separate themselves from them, lest they entangle themselves in their wicked and pestiferous fellowship. Whereas he saith, Be ye saved, he signifieth unto them that they shall surely perish if they couple themselves with such a plague. And surely experience doth teach us, how miserably those men are tossed to and fro who cannot discern the voice of their pastor from the voice of other men; ⁽¹³³⁾ and again, what an hindrance softness and sluggishness is to a great many, whilst they desire to stand in a doubt. ⁽¹³⁴⁾ Therefore he commandeth them to depart from the wicked if they will be saved. And this point of doctrine is not to be neglected. For it were not sufficient to have Christ set before us, unless we were also taught to flee those things which do lead us away from him. And it is the duty of a good shepherd to defend his sheep from the wolves. So at this day, to the end we may keep the people in the sincere doctrine of the gospel, we are ever now and then enforced to show and testify how much Papistry differeth from Christianity, and what a hurtful plague it is to be yoked with the unfaithful enemies of Christ. Neither ought Peter to be accused of railing, because he calleth the reverend 6tthers, who had the government of the Church ⁽¹³⁵⁾ in their hands at that day, a froward generation For those dangers which may draw the soul unto destruction are to be showed by their names. For men will not beware of poison, unless they know that it is poison.

(131) “Multum institisse.” insisted much.

(132) “Protinus,” forthwith.

(133) “Alienorum,” of strangers or aliens.

(134) “Medii stare,” to hold a middle course, remain undecided.

(135) “Ordinarium Ecclesiae regimen,” the ordinary government of the Church.

Smith's Bible Commentary

Chapter 2

Now when the day of Pentecost ( Acts 2:1 )

This would be feast day following the Passover, of which Jesus was crucified. And fifty days after the Passover, the second major Jewish feast, the Feast of Pentecost, or the Feast of Ingathering. This is the time when they would gather the winter wheat, the winter grains that had been sown, and the early part of June; they're ready for harvest. The Feast of Pentecost was marked by them taking a portion of their field and harvesting it. Tying the wheat and the sheaves, bringing them in and offering them before the Lord as a wave offering, as the priest would take the sheaves and wave them before the Lord and offer them before the Lord as the first fruits unto God. "God, to You belong the first fruit. There's a harvest that is coming in, but this, Lord, is the first fruit. It belongs to You." And they would give to God the first fruits of the increase of their land at the Feast of Pentecost, the Feast of Ingathering. And as was the custom in all of the Jewish feasts, there would be Jews that had gathered from all over the world to celebrate these feasts. And so the day of Pentecost: the feast had come.

And the disciples were with one accord in one place. Suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. And they were all filled with the Holy Spirit, and began to speak with other tongues, as [the Spirit gave them the ability, or as the Spirit prompted their speech, or as the King James] the Spirit gave them utterance ( Acts 2:1-4 ).

But better, as the Spirit gave them the ability or prompted their speech.

We notice certain phenomena accompanying the outpouring of the Holy Spirit. There was a sound from heaven like a rushing mighty wind that filled all of the house where they were sitting. And notice, they were sitting. It doesn't matter whether you're sitting, standing or whatever. It is not the physical position. I am tired of trying to formulate God. I think that God defies any formulation by man. But people are always trying to put together a formula, and I guess it's only natural. You know, when you pray for someone and they're healed, you try and think, "Now, how did I pray? What did I do? Something happened here. Ooh that's great! Now how did I do it?" You're immediately wanting to formulate it. "What did I say?" Magic words, magic movements, or whatever, but God defies being formulated by man.

And so they were sitting in this particular case, and there appeared unto them these cloven tongues like fire, and it was above or upon each of them. And they were all filled with the Holy Spirit. And in this case, began to speak, glossa, other tongues, as the Spirit gave them the ability and was prompting their speech.

Now there were dwelling in Jerusalem Jews, who were devout men, out of every nation under heaven. And when this was noised abroad ( Acts 2:5-6 ),

What was noised abroad? Making the sound of the wind. The people heard this whistling sound like a hurricane or something coming out of the house, they came running to see what in the world was this noise coming out of the house.

the multitude came together, and were confounded, because every man heard them speak in his own dialectus ( Acts 2:6 ).

In his own language or dialect.

And they were all amazed and marvelled, saying one to another, Behold, are not all of these which speak Galileans? How is it that we hear every man in our own dialect, wherein we were born? And the Parthians, the Medes, the Elamites, the dwellers of Mesopotamia, Judea, Cappadocia, Pontus and Asia, Phrygia, and Pamphylia, Egypt, and parts of Libya about Cyrene, and strangers of Rome, Jews and proselytes, Cretes and Arabians, we do hear them speak in our dialectus [languages] the wonderful works of God ( Acts 2:7-11 ).

Notice that when they understood the languages, these people were not preaching sermons in these languages, nor were their words addressed to men, but it was addressed to God. They were proclaiming the wonderful works of God.

Somewhere along the line, the Pentecostal churches have gotten a mistaken notion that God often speaks to the church through tongues and interpretation of tongues. That is not scriptural. In I Corinthians14 , Paul says, "If a man speaks in an unknown tongue, he is not speaking to man, howbeit, in the Spirit he is speaking to God divine mysteries, or secrets." And thus, he tells them that, if in church a person speaks in an unknown tongue, that he should pray that they might interpret. And if there is no interpreter, then he should not speak, but keep silent and speak unto himself and unto God. For if he gets up and speaks in an unknown tongue in a service and no one interprets, how is the person who doesn't understand what he is saying going to say, "Yes, and amen"? At his giving of thanks, not at the message that God had for the church, but at his giving of thanks, in that he does not understand what he's saying, indeed, you do bless God well. It's a good way to praise the Lord, but not in church where the people don't understand what you're saying.

So still and always, whenever tongues were understood, or when Paul teaches on the subject, never once is there an instance in the scripture where God spoke to man through tongues and interpretation. The closest thing would be in the book of Daniel when the writing on the wall was interpreted by Daniel. But that was not tongues and interpretation, and God was giving a message to the pagan king Belshazzar. When a man speaks in an unknown tongue, according to the scripture, he's speaking to God divine secrets men do not understand, and it's not addressed to man; it isn't necessary that man understands him, he is conversing with God in a special language that God has given him.

So, they were praising God, or they were glorifying God. They were declaring the wonderful works of God in the various languages and, of course, this amazed the people.

And they were in doubt, saying one to another, What meaneth this? ( Acts 2:12 )

Notice they have a question. "What does this mean, or what meaneth this?"

And others mocking said, [Hey,] they've just found some good wine. But Peter, standing up with the eleven, lifted up his voice, and said unto them, Ye men of Judea, and all of you who are dwelling at Jerusalem, be this known unto you, and listen unto my words: For these are not drunken, as ye suppose, in that it is only the third hour of the day ( Acts 2:13-15 ).

It's only 9 o'clock in the morning, too early to be drunk.

Now, what was their question? "What meaneth this?" And Peter's message is, first of all, addressed to their question. And I think that's important, that messages answer the questions that are in the minds of the people. I think there's a lot of preaching that's so totally irrelevant to anything. Well, thanks for the information; I really didn't need it and I don't understand what it is after I've got it, but uh... But he was addressing the question, "What meaneth this?" And the answer is,

This is that which was spoken by the prophet Joel ( Acts 2:16 );

And he began to give them a scriptural basis for the phenomenon they had just observed. And let me say that I think this is vitally important. I think that you are on dangerous ground when you are seeking spiritual phenomenon for which you can give no scriptural basis. Because whenever you get into the area of spiritual phenomenon, people are going to ask questions. "What is this?" And if you are practicing some kind of spiritual phenomenon for which you cannot give a solid scriptural basis, you're in big trouble as far as I'm concerned. I am not interested in any kind of phenomenon for which I cannot give solid scriptural basis. And I think that it is very irresponsible for evangelists, or whoever, to promote spiritual phenomenon without scriptural foundation.

So Peter leads them right to the Word of God. "This is that which was spoken by the prophet Joel." And now notice how Peter quotes from the prophet Joel. You see he had a good working knowledge of the Word of God. And I point that out in order that I might point out to you the characteristics of the men that God used. And we'll be following this as we go through the Acts. But one of the first characteristics that we find of the men that God uses is that they are men of prayer. Peter and the others were waiting daily in prayer and in supplication, you remember. The men that God uses are men of the Word; a second quality that God is looking for. Peter had a good working knowledge of the Word of God. He's able to quote from the Psalms, remote little Psalms. Psalms that are not apt to catch your attention, and yet he is quoting from them, putting them together, making sense out of them. Now, as this phenomena is taking place, and they're saying, "What means this?" And he said, "This is that which was spoken of by the prophet Joel."

And it shall come to pass in the last days, saith the Lord, I will pour out my Spirit upon all flesh: and your sons and daughters will prophesy, and your young men shall see visions, and your old men shall dream dreams: and upon my servants and handmaidens I will pour out in those days of my Spirit; and they shall prophesy: And I will show wonders in the heaven above, and signs in the earth beneath; and blood, and fire, and vapor of smoke: and the sun shall be turned into darkness, and the moon into blood, before the great and notable day of the Lord come: And it shall come to pass, that whosoever shall call upon the name of the Lord shall be saved ( Acts 2:17-21 ).

Quoting out of Joel, chapter 2. And what does he quote? The promise of God to send the Holy Spirit upon the world. Now notice that in context, this promise was for the last days, and Joel actually carries it right up to the second coming of Jesus Christ, through the great tribulation period right into the second coming. "I will show wonders in the heaven above, signs in the earth beneath, blood, fire, vapor of smoke, the sun shall be turned into darkness, the moon into blood," things of the great tribulation period. "Before the great and notable day," the day of the coming again of Jesus Christ. "The great and notable day of the Lord come, and it shall come to pass that whosoever shall call upon the name of the Lord shall be saved."

So the empowering of the Holy Spirit was not limited to just a short period of church history, but is to continue through out the church history, right unto the coming again of Jesus Christ, the great and notable day of the Lord. And it is wrong to try to put limitations upon the experience of being empowered by the Spirit of God.

Several years ago our older daughter came home from a prayer meeting, and we were sitting and sharing with her. And she was telling us how that at that prayer meeting God's Spirit came upon her, and she began to prophesy by the Spirit of God. And what a beautiful and exhilarating experience it was for her to just speak forth God's word under the anointing of the Spirit. Our son Jeff, who we were having problems with at that time, who was in high school at that time, I turned to him and said, "Well, son, the Bible says that your sons and daughters shall prophesy. Now that my daughter is prophesying, when are you going to start prophesying?" And he quickly, without any hesitation said, "When are you going to start having dreams?" Smart kid!

Now he's going to expound on the scripture. He gives the text and now the exposition.

Ye men of Israel, hear these words; Jesus of Nazareth ( Acts 2:22 ),

Identifying who he's talking about, because there were many named Joshua. And so He's Joshua of Nazareth, so they knew exactly who he's talking about. And here's what he says of Him first of all,

He was a man approved of God among you ( Acts 2:22 )

The word approved is literally, "proved to be of God among you." How was He proved to be of God?

by the miracles and the wonders and the signs, which God did by him in the midst of you, as ye yourself also know ( Acts 2:22 ):

So, He was proved to be of God. Jesus said, "Believe me or else believe for the very works' sake." And Jesus often called upon His works as the proof of His origin, of His authority and of His ministry, of His identity. "Believe Me that I am in the Father, and the Father in me, or else believe me for the very works' sake." And so here Peter is pointing out that the works Jesus did attested to the fact that He was proved to be of God--from God. Remember they said, "No man can do these works except God is with Him."

Then he goes on to say,

Him, being delivered by the determinant counsel and foreknowledge of God, you have taken, and by wicked hands have crucified and slain ( Acts 2:23 ):

Notice as Peter talks about the cross he's not speaking of some horrible, tragic accident that happened. But in referring to the cross, he is talking about it as God's predetermined counsel and foreknowledge. It could not be any other way, because the cross was prophesied in the Old Testament. And the very fact that there are prophecies of the cross, death on the cross: Psalm 22 , Isaiah 52 , "lifted up" a term used for crucifixion, and His death prophesied in Isaiah 53 . There can be no other conclusion but what the death of Jesus Christ on the cross was planned by God long before Jesus ever came into the world. And thus, it is manifestly wrong to try to blame the Jews or to try to blame the Romans or anybody else for the cross. It was something that God had predetermined by His own foreknowledge--a method by which He might manifest the extent of His love for lost man. And so, as he refers to the cross, he talks about God's predetermined counsel, and thus the scripture speaks of Christ crucified from the foundations of world. Before man ever sinned, God had in mind to send His Son to redeem man from his sin, and thus to manifest God's love for sinning man. It's all part of God's predetermined plan, His foreknowledge.

Peter isn't really laying the blame on them. "You with your wicked hands did it, but it was all part of God's predetermined plan." But then he declares, and this is the central part of his message:

Whom God hath raised up ( Acts 2:24 ),

Remember, they were looking for someone who could bear witness of the resurrection. And the central message of the church is always the resurrection of Jesus Christ. It was not possible that death could hold Him. It's the message of the church today. And wherever the church has denied this message, it has ceased to be a church. It is the central hope of man; we have to proclaim to man that Jesus rose from the dead. Peter said, "Thank God that we have been begotten again unto a living hope by the resurrection of Jesus Christ from the dead."

Whom God has raised up, having loosed the pains of death: because it was not possible that he could be held by it ( Acts 2:24 ).

Why wasn't it possible? Because the scripture not only prophesied His death, but it also prophesied His resurrection. And because God predicted it, prophesied it in advance, it had to happen. It was not possible that He could be held by death.

For David speaking concerning him said, I foresaw the Lord always before my face, for he is at 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 you will not leave my soul in hell, neither will you allow the Holy One to see corruption. Thou hast made known to me the ways of life; thou shall make me full of joy with your countenance ( Acts 2:25-28 ).

Again he is quoting from the scriptures. Notice how he just has the capacity of just quoting God's Word. It was something that was really there in his heart. The men that God uses are men who have hidden that Word away in their heart. They have that ready access, the ability to just quote from God's Word.

Now Peter is going to expound on this text. He said,

Men and brethren, let me freely speak unto you of the patriarch David, that he is both dead and buried, his sepulchre is with us unto this day ( Acts 2:29 ).

Now, there is today on Mount Zion a little room where you may go where there's a very ornate sepulchre that they call "The Tomb of David." I don't know if David was buried there, but at the time that Peter was talking, David's sepulchre was still around.

Now David 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 the Messiah to sit on his throne ( Acts 2:30 );

David knew that God promised that the Messiah would come through him. That's when David said, "Lord, what can I say? I was nothing. You took me from the sheep coat, from following after sheep. You made me the king over Your people. You've done so much for me, and now you speak of the days to come. Oh, God, what can I say?" David was overwhelmed by the goodness and the grace of God. And that's always a beautiful experience to have. Have you ever had that? You're just totally wiped out by God's goodness and God's grace. I love those experiences where I'm just totally wiped out by the grace. You can't say anything; you just have to sit there and enjoy it. I have to pull off the road; it's dangerous to drive in those conditions.

David was a prophet. He knew that God had promised that the Messiah would come through him.

And he, seeing this before, was speaking of the resurrection of Christ, that his soul was not left in hell, neither did his flesh see corruption ( Acts 2:31 ).

When Jesus died, He descended into hell and preached to those souls that were in prison.

Now you remember Isaiah 61 , a part of the prophecy of Christ would be that He would open the doors to those who were bound and free those from prison. Set at liberty those who were captive. Jesus descended into hell, because prior to the death of Christ, it was not possible that the Old Testament saints could enter into the full glory of God's presence. The Old Testament sacrifices could not put away their sins. All they could do was cover their sins as they spoke of a better sacrifice that was to come, the sacrifice of Jesus Christ. These men all died in faith not having received the promise of God: having reserved a better thing for us that they without us couldn't come into the perfected state. So when Jesus died, He descended into hell, preached to the souls who were in prison. But according to Paul in Ephesians 4 , when He ascended, He led the captives from their captivity. "He who has ascended is the same one who first of all descended into the lower parts of the earth." You remember when they were asking Jesus for a sign, and He said, "No sign will be given to it except the sign of the prophet Jonah. For as Jonah was three days and three nights in the belly of the whale, so shall the Son of man be three days and three nights in the heart of the earth" ( Matthew 12:39-40 ). He descended into hell, and those who were waiting with Abraham for the promises of God to be fulfilled, He preached to them the glorious victory of the cross. The sacrifice has been made; it is now complete. And He who has ascended is the same one who first of all descended. And when He ascended, He led the captives from their captivity. He freed them. Death and hell was partially emptied at that point. Two resurrections. The just to everlasting righteous, and the unjust to everlasting condemnation. That resurrection has not yet taken place. It will not take place until the time of the thousand year reign of Christ upon the earth.

Now,

This Jesus hath God raised up, whereof we are all witnesses ( Acts 2:32 ).

We've all seen it; we've all seen Him. Therefore, he comes back now to the resurrection. Notice this is the central part of the message; he's throwing out basic facts about Jesus. "He's a man proved to be a God among you by the signs and miracles which He wrought, whom you, according to God's predetermined counsel and foreknowledge, with your wicked hands have crucified and slain. But God raised Him from the dead because it was not possible that He could be held by it." Now when he gets to the central message, he expounds on it. He goes back, he gives scriptural basis, and he's talking about the resurrection and shows that it is a Biblical concept. Then he says again, coming back to this point, "This Jesus hath God raised up and we are witnesses of that fact."

Therefore ( Acts 2:33 )

Now he is going to continue his message concerning Jesus of Nazareth.

Therefore, he is exalted at the right hand of God ( Acts 2:33 ),

So Jesus today is in an exalted position there at the right hand of God in the throne of glory.

and having received of the Father the promise ( Acts 2:33 )

"And it shall come to pass in those days, saith the Lord, I will pour out my Spirit." "And having received of the Father the promise . . . "

of the Holy Spirit, he hath shed forth this ( Acts 2:33 ),

Now he's back to the question again, "What meaneth this?" The outpouring of the Holy Spirit that they were observing. And having ascended to the Father, being there at the right hand, exalted, He received from the Father the promise and He hath shed forth this,

which you now see and hear ( Acts 2:33 ).

There was visible tongues of fire and audible evidence of the outpouring of the Spirit as they were glorifying God in these languages.

For David is not ascended into the heavens [he had not yet 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 you have crucified, both Lord and Messiah ( Acts 2:34-36 ).

Now, the Bible tells us that there is coming a day when every knee shall bow and every tongue shall confess that Jesus Christ is the Lord. And Peter is laying it straight on the line, "This Jesus, you better know that God has made Him both the Lord and He is the Messiah."

Now when they heard this ( Acts 2:37 ),

And this is the first message of the church centered on the theme of the resurrection.

Now when they heard this, they were pricked in their heart, and said unto Peter and to the rest of the apostles, Men and brethren, what shall we do? ( Acts 2:37 )

Aware of their guilt, made aware by the conviction of the Spirit.

Then Peter said unto them, "Join the church, pay your tithes, keep this ministry going brother."

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 Spirit ( Acts 2:38 ).

Literally in the Greek he said, "Repent and be baptized every one of you into the name of Jesus Christ," which is an interesting point to make into a relationship with Jesus Christ. There are those who call themselves "Jesus Only." They make a big to do over baptismal formula, and say if you were baptized in the name of the Father, Son, and Holy Spirit, that you weren't really baptized. That baptism didn't really count; the only baptism that really counts is the baptism in Jesus' name. But it's not actually in Jesus' name, but into Jesus' name; into the very relationship with Him, into the name of Jesus Christ for the remission of sins. "And ye shall receive the gift of the Holy Spirit."

For the promise ( Acts 2:39 )

What promise? The promise that God made to pour out His Spirit on all flesh. Who is it for?

It's for you, and it's for your children, and to all that are far off, even as many as the Lord our God shall call ( Acts 2:39 ).

No mention of just being good for the apostolic period, but on down through the church ages. "As many as the Lord our God shall call."

And with many other words he did testify and exhort, saying, Save yourself from this untoward generation. Then they who gladly received his word were baptized: and the same day there were added unto them about three thousand souls ( Acts 2:40-41 ).

So you've got the beginning of the church growth program. Rapid church growth program, suddenly they've increased manifestly. Now this is important. What was the early church's function? What were they doing?

They continued steadfastly in the apostles' doctrine and fellowship, and in breaking of bread, and in prayers ( Acts 2:42 ).

These were the four institutions of the early church. First of all, the apostles' doctrine: the study of the Word of God. Second, the fellowship: the koinonia--a very interesting Greek word. Its implications are beyond translation into English. But this coming together, interrelating, becoming a part of each other, a strong bond and tie and communion and commonness and fellowship. Breaking of bread, the symbol of that inner relationship and prayers.

A lot of the things that the church does today are not listed here. I think a lot of the things that the church does today are extraneous and supercilious, and we'd do well to let them die a natural death instead of trying to keep them alive by artificial means.

And fear came upon every soul: and many wonders and signs were done by the apostles. And all who believed were together, and had all things [koinonia] in common; And many of them sold their possessions and their goods, and they parted them to all men, as every man had a need ( Acts 2:43-45 ).

There was a early communism, in a good sense, in the church, prompted by love. Those who had, were selling in order that they might distribute to those who did not have, that they might be able to help them.

And they, continuing daily with one accord in the temple, and breaking bread from house to house ( Acts 2:46 ),

So the church actually began in both the fellowships in the temple, but also in the home fellowships. Breaking bread from house to house,

They did eat their meat with gladness and singleness of heart ( Acts 2:46 ),

What was the result? As they were,

Praising God, and having favor with all the people. The Lord added to the church daily such as should be saved ( Acts 2:47 ).

When the church was what God wanted the church to be, then God did for the church what He was wanting to do.

Today the church is spending all of its efforts in church growth programs. How to increase our attendance? Studying psychology and sociology and making demographic studies of communities and determining what will appeal to the people of this particular community. What type of an advertising program will be most effective, taking polls and census and putting everything together so that we can have a church growth program because we want to add so many members to our church. You can get professionals to come in and do all of these studies and, for a fee, they will go ahead and develop your whole program. There are other professionals who'll come in and set up a whole financial program for us, and they will, for ten percent of the take, will set up the whole program of how to take you. And many churches hire these professionals for the church growth, or the fundraising programs. The early church didn't know anything of that. They were not very sophisticated, and they hadn't gone to seminary. So all they could do is what they knew to do, just get together and study the Word and pray and fellowship, break bread. "And the Lord added daily to the church such as should be saved." It was a natural spontaneous growth as the Lord added to the church.

"Oh, times are different." Why? Has God changed? God's hand is not short that He can't save, neither is His ear heavy. But we are no longer relying upon God; we're no longer relying upon the Holy Spirit. We've sought men's devices and man's ways. And we have forsaken the Word of God and gone to entertaining programs. And we have tried to attract the people by this lavish program of entertainment. "Come and be entertained. See the tallest Christmas tree in the world. See Elijah ascend directly into the clouds." And oh what a trap that is.

There was this particular church that every Christmas was putting on the spectacular program, and the problem is when you draw people to that, you've got to get more spectacular every year. And so, they had the "Living Christmas Tree." "Come and see the living Christmas tree!" And, of course, all of them there in the shape of a Christmas tree singing the carols. Well the next year it had to be a bigger Christmas tree, you know, bigger than the year before, because it's got to be the best. "The greatest living Christmas tree ever." Different costumes and different little gimmicks and gadgets, and finally, as they were developing this Christmas tree, living Christmas tree, year by year, they had just about run out of ideas, when someone had the idea of taking and putting a live angel at the top of the Christmas tree. And they lowered him out of the ceiling, and as the Christmas tree was being formed, he would come out of the ceiling and would be there at the top of the Christmas tree, the live angel. Well something happened to the gears, and as they were letting him down, he got suspended in mid air over the auditorium, and began swinging around and around. And the angel began to cry out, "Get me down from here!" And he got so upset--this is true--he began to curse. "Someone stop this damn thing from swinging!" And he got so sick from spinning, he began to throw up. May that be the fate of all man's endeavors and programs so that we can learn to rely upon God and the power of His Holy Spirit to build the church and to do His work.

"This promise is unto you, and to your children, and to those who are afar off, even as many as the Lord our God shall call." "Ye shall receive power when the Holy Spirit is come upon you and you'll become a witness." The gift of God's Holy Spirit is for you tonight. I pray that each of us might be open to God, to receive whatever it is that God may wish to impart to us. That we might become whatever God would have us to be. That we might, indeed, be His witness of His love in this world in which we live today. And so, may God bless you as you go forth, to bear witness of Jesus Christ. And may your life show forth the works of God that He has wrought in you. In His name. "

Contending for the Faith

And with many other words did he testify and exhort, saying, Save yourselves from this untoward generation.

And with many other words did he testify and exhort: Luke, in his record of the events of Pentecost, has given us a summary of Peter’s sermon. Peter has revealed Jesus as the Messiah. He has answered the question that has haunted man up to this point in history, "what shall we do" to be saved? The initiative for salvation now rests with men.

saying, Save yourselves: May this passage lay to rest forever the notion that we must beg God to save us. The concept of the "mourners’ bench" where the alien sinner is encouraged to plead with God for salvation is foreign to the scriptures. When it comes to man’s salvation, God has provided the sacrifice for sin and the plan for salvation; He has literally held the world on course that man might have the time to obey (2 Peter 3:9). It is up to man to make the move. If one is lost, it is no one’s fault but his own. Man is responsible for his own salvation.

from this untoward generation: "Untoward" (skolios) means crooked; "it is set in contrast to (orthos) and (euthus), straight" (Vine, Vol. IV 256). Luke is literally saying, "Save yourselves from this crooked generation."

Dr. Constable's Expository Notes

5. The birth of the church 2:1-41

The Holy Spirit’s descent on the day of Pentecost inaugurated a new dispensation in God’s administration of the human race. [Note: For more information about the dispensations, see Charles C. Ryrie, Dispensationalism Today, or idem, Dispensationalism.] Luke featured the record of the events of this day to explain the changes in God’s dealings with humankind that followed in the early church and to the present day. This was the birthday of the church. Many non-dispensationalists, as well as most dispensationalists (except ultradispensationalists), view the coming of the Holy Spirit on Pentecost as the beginning of the church. [Note: E.g., James D. G. Dunn, Baptism in the Holy Spirit, p. 49; Eduard Schweizer, Theological Dictionary of the New Testament, s.v., "pneuma . . .," 6:411; Emil Brunner, The Misunderstanding of the Church, p. 161; Neil, p. 71; Longenecker, p. 271; and Morgan, p. 22). For a summary of the views of ultradispensationalists, see Ryrie, Dispensationalism Today, ch. 10; or idem, Dispensationalism, ch. 11.]

"This event is a fulcrum account in Luke-Acts." [Note: Bock, Acts, p. 92.]

"The plot of a work can often be illuminated by considering the major conflict or conflicts within it. Although Jesus’ witnesses face other conflicts, the central conflict of the plot, repeatedly emphasized and still present in the last major scene of Acts, is a conflict within Judaism provoked by Jewish Christian preachers (including Paul). Acts 2:1 to Acts 8:3 traces the development of this conflict in Jerusalem." [Note: Tannehill, 2:34.]

Dr. Constable's Expository Notes

Peter’s Pentecost sermon 2:14-41

"The miraculous is not self-authenticating, nor does it inevitably and uniformly convince. There must also be the preparation of the heart and the proclamation of the message if miracles are to accomplish their full purpose. This was true even for the miracle of the Spirit’s coming at Pentecost. . . . All this prepares the reader for Peter’s sermon, which is the initial proclamation of the gospel message to a prepared people." [Note: Longenecker, p. 273.]

Barclay pointed out four different kinds of preaching that the early Christians practiced. [Note: Barclay, pp. 16-17.] I would add two more. The first is kerugma, which means proclamation of the clear facts of the Christian message. The second is didache or teaching. This was explanation and interpretation of the facts-the "so what?" Third, there was paraklesis, exhortation to apply the message. Fourth, there was homilia, the treatment of a subject or area of life in view of the Christian message. Fifth, there was prophesia, the sharing of a word from God be it new revelation or old. Sixth, there was apologia, a defense of the Christian message in the face of hostile adversaries. Often the speaker combined two or more of these kinds of address into one message as Peter did in the sermon that follows. Here we find defense (Acts 2:14-21), proclamation (Acts 2:22-36), and exhortation (Acts 2:37-41). This speech is an excellent example of forensic rhetoric, the rhetoric of defense and attack. [Note: Witherington, p. 138.]

Dr. Constable's Expository Notes

Peter’s exhortation 2:37-41

Dr. Constable's Expository Notes

The Greek word translated "generation" (genea) sometimes has a wider scope than simply all the people living within the same generational period. It has a metaphorical meaning here as elsewhere (e.g., Matthew 17:17; Mark 9:19; Mark 13:30; Luke 9:41; Luke 16:8). It means "a race of men very like each other in endowments, pursuits, character; and especially in a bad sense a perverse race." [Note: A Greek-English Lexicon of the New Testament, s.v. "genea," p. 112.] Here the reference seems to be to unbelieving Jews of all time but particularly those living during Peter’s lifetime. "Generation" in this larger sense is virtually the same as "race."

Jesus had announced that the actual generation of Jews who had rejected Him would experience God’s judgment on themselves and their nation (Matthew 21:41-44; Matthew 22:7; Matthew 23:34 to Matthew 24:2). In view of that prediction it seems that Peter may have had that impending judgment in mind when he issued this call to his hearers. Jesus’ promised judgment fell in A.D. 70 when Titus invaded Jerusalem, destroyed the temple, and scattered the Jews.

"This exhortation shows that Peter viewed that generation under the physical, temporal judgment about which Christ had spoken so forcefully and clearly. What Jesus had warned them about earlier (Matthew 12:31-32) had come on them and was inescapable. . . .

"While judgment on the nation was inescapable, individuals could be delivered from it. Peter’s answer was, ’Be baptized, every one of you, in the name of Jesus Christ so that your sins may be forgiven,’ that is, they were no longer to participate in the repeated sin of the nation in rejecting Christ. The confession of their faith in Christ and of their identification with him by baptism would demonstrate their separation from the nation. They would be put out of the synagogue and lose all identity in the nation. Thus, by this separation they would individually not undergo the judgment on that generation since they ceased to be a part of it. Baptism did not save them. Only their faith in the One in whose name they were being baptized could do that. But baptism did terminate their identity with the nation so that they could escape its judgment." [Note: J. Dwight Pentecost, "The Apostles’ Use of Jesus’ Predictions of Judgment on Jerusalem in A.D. 70," in Integrity of Heart, Skillfulness of Hands, pp. 139-40.]

Barclay's Daily Study Bible

Chapter 2

THE DAY OF PENTECOST ( Acts 2:1-13 )

We may never know precisely what happened on the Day of Pentecost but we do know that it was one of the supremely great days of the Christian Church. for on that day the Holy Spirit came to the Christian Church in a very special way.

Acts has been called the Gospel of the Holy Spirit; so before we turn to detailed consideration of its second chapter let us take a general view of what Acts has to say about the Holy Spirit.

The Coming Of The Spirit

It is perhaps unfortunate that we so often speak of the events at Pentecost as the coming of the Holy Spirit. The danger is that we may think that the Holy Spirit came into existence at that time. That is not so; God is eternally Father, Son and Holy Spirit. In fact Acts makes that quite clear. The Holy Spirit was speaking in David ( Acts 1:16); the Spirit spoke through Isaiah ( Acts 28:25); Stephen accuses the Jews of having, all through their history, opposed the Spirit ( Acts 7:51). In that sense the Spirit is God in every age revealing his truth to men. At the same time something special happened at Pentecost.

The Work Of The Spirit In Acts

From that moment the Holy Spirit became the dominant reality in the life of the early Church.

For one thing, the Holy Spirit was the source of all guidance. The Spirit moves Philip to make contact with the Ethiopian Eunuch ( Acts 8:29); prepares Peter for the coming of the emissaries of Cornelius ( Acts 10:19); orders Peter to go without hesitation with these emissaries ( Acts 11:12); enables Agabus to foretell the coming famine ( Acts 11:28); orders the setting apart of Paul and Barnabas for the momentous step of taking the gospel to the Gentiles ( Acts 13:2; Acts 13:4); guides the decisions of the Council of Jerusalem ( Acts 15:28); guides Paul past Asia, Mysia and Bithynia, down into Troas and thence to Europe ( Acts 16:6); tells Paul what awaits him in Jerusalem ( Acts 20:23). The early Church was a Spirit-guided community.

For another thing, all the leaders of the Church were men of the Spirit. The Seven are men of the Spirit ( Acts 6:3); Stephen and Barnabas are full of the Spirit ( Acts 7:55; Acts 11:24). Paul tells the elders at Ephesus that it was the Spirit who made them overseers over the Church of God ( Acts 20:28).

For still another thing. the Spirit was the source of day-to-day courage and power. The disciples are to receive power when the Spirit comes ( Acts 1:8); Peter's courage and eloquence before the Sanhedrin are the result of the activity of the Spirit ( Acts 4:31); Paul's conquest of Elymas is the work of the Spirit ( Acts 13:9). The Christian courage to meet the dangerous situation, the Christian power to cope with life more than adequately, the Christian eloquence when eloquence is needed, the Christian joy which is independent of circumstances are all ascribed to the work of the Spirit.

For a last thing, Acts 5:32 speaks of the Spirit "whom God has given to those who obey him." This has in it the great truth that the measure of the Spirit which a man can possess is conditioned by the kind of man he is. It means that the man who is honestly trying to do the will of God will experience more and more of the wonder of the Spirit.

In Acts 1:1-26; Acts 2:1-47; Acts 3:1-26; Acts 4:1-37; Acts 5:1-42; Acts 6:1-15; Acts 7:1-60; Acts 8:1-40; Acts 9:1-43; Acts 10:1-48; Acts 11:1-30; Acts 12:1-25; Acts 13:1-52 there are more than forty references to the Holy Spirit; the early Church was a Spirit-filled Church and that was the source of its power.

THE BREATH OF GOD ( Acts 2:1-13 continued)

2:1-13 So when the day of Pentecost came round, they were all together in one place; and all of a sudden there came from heaven a sound like that of a violent, rushing wind and it filled the whole house where they were sitting. And tongues, like tongues of fire, appeared to them, which distributed themselves among them and settled on each one of them. And they were all filled with the Holy Spirit and they began to speak in other tongues as the Spirit gave them the power of utterance.

There were three great Jewish festivals to which every male Jew living within twenty miles of Jerusalem was legally bound to come--the Passover, Pentecost and the Feast of Tabernacles. Pentecost means "The Fiftieth," and another name for Pentecost was "The Feast of Weeks." It was so called because it fell on the fiftieth day, a week of weeks, after the Passover. The Passover fell in the middle of April; therefore Pentecost fell at the beginning of June. By that time travelling conditions were at their best. At least as many came to the Feast of Pentecost as came to the Passover. That explains the roll of countries mentioned in this chapter; never was there a more international crowd in Jerusalem than at the time of Pentecost.

The Feast itself had two main significances. (i) It had an historical significance. It commemorated the giving of the Law to Moses on Mount Sinai. (ii) It had an agricultural significance. At the Passover the crop's first omer of barley was offered to God; and at Pentecost two loaves were offered in gratitude for the ingathered harvest. It had one other unique characteristic. The law laid it down that on that day no servile work should be done ( Leviticus 23:21; Numbers 28:26). So it was a holiday for all and the crowds on the streets would be greater than ever.

What happened at Pentecost we really do not know except that the disciples had an experience of the power of the Spirit flooding their beings such as they never had before. We must remember that for this part of Acts Luke was not an eye-witness. He tells the story as if the disciples suddenly acquired the gift of speaking in foreign languages. For two reasons that is not likely.

(i) There was in the early Church a phenomenon which has never completely passed away. It was called speaking with tongues (compare Acts 10:46; Acts 19:6). The main passage which describes it is 1 Corinthians 14:1-40. What happened was that someone, in an ecstasy, began to pour out a flood of unintelligible sounds in no known language. That was supposed to be directly inspired by the Spirit of God and was a gift greatly coveted. Paul did not greatly approve of it because he greatly preferred that a message should be given in a language that could be understood. He in fact said that if a stranger came in he might well think he had arrived in a congregation of madmen ( 1 Corinthians 14:23). That precisely fits Acts 2:13. Men speaking in tongues might well appear to be drunk to someone who did not know the phenomenon.

(ii) To speak in foreign languages was unnecessary. The crowd was made up of Jews ( Acts 2:5) and proselytes ( Acts 2:10). Proselytes were Gentiles who had accepted the Jewish religion and the Jewish way of life. For a crowd like that at most two languages were necessary. Almost all Jews spoke Aramaic; and, even if they were Jews of the Dispersion from a foreign land, they would speak that language which almost everyone in the world spoke at that time--Greek.

It seems most likely that Luke, a Gentile, had confused speaking with tongues with speaking with foreign tongues. What happened was that for the first time in their lives this motley mob was hearing the word of God in a way that struck straight home to their hearts and that they could understand. The power of the Spirit was such that it had given these simple disciples a message that could reach every heart.

THE FIRST CHRISTIAN PREACHING ( Acts 2:14-41 )

(i) There was kerugma ( G2782) . Kerugma ( G2782) literally means a herald's announcement and is the plain statement of the facts of the Christian message, about which, as the early preachers saw it, there can be no argument or doubt.

(ii) There was didache ( G1322) . Didache ( G1322) literally means teaching and elucidated the meaning of the facts which had been proclaimed.

(iii) There was paraklesis ( G3874) which literally means exhortation. This kind of preaching urged upon men the duty of fitting their lives to match the kerugma ( G2782) and the didache ( G1322) which had been given.

(iv) There was homilia ( G3657) which means the treatment of any subject or department of life in light of the Christian message.

Fully rounded preaching has something of all four elements. There is the plain proclamation of the facts of the Christian gospel; the explanation of the meaning and the relevance of these facts; the exhortation to fit life to them; and the treatment of all the activities of life in the light of the Christian message.

In Acts we shall meet mainly with kerugma ( G2782) because Acts tells of the proclamation of the facts of the gospel to those who had never heard them before. This kerugma ( G2782) follows a pattern which repeats itself over and over again all over the New Testament.

(i) There is the proof that Jesus and all that happened to him is the fulfillment of Old Testament prophecy. In modern times less and less stress has been laid on the fulfillment of prophecy. We have come to see that the prophets were not nearly so much fore-tellers of events to come as forth-tellers of God's truth to men. But this stress of early preaching on prophecy conserved the great truth that history is not haphazard and that there is meaning to it. To believe in the possibility of prophecy is to believe that God is in control and that he is working out his purposes.

(ii) In Jesus the Messiah has come, the Messianic prophecies are fulfilled and the and the New Age has dawned. The early Church had a tremendous sense that Jesus was the hinge of all history; that with his coming, eternity had invaded time; and that, therefore, life and the world could never be the same again.

(iii) The kerugma ( G2782) went on to state that Jesus had been born of the line of David, that he had taught, that he had worked miracles, that he had been crucified, that he had been raised from the dead and that he was now at the right hand of God. The early Church was sure that the Christian religion was based on the earthly life of Christ. But it was also certain that that earthly life and death were not the end and that after them came the resurrection. Jesus was not merely someone about whom they read or heard; he was someone whom they met and knew, a living presence.

(iv) The early preachers went on to insist that Jesus would return in glory to establish his kingdom upon earth. In other words, the early Church believed intensely in the Second Coming. This doctrine has to some extent passed out of modern preaching but it does conserve the truth that history is going somewhere and that some day there will be a consummation; and that a man is therefore in the way or on the way.

(v) The preaching finished with the statement that in Jesus alone was salvation, that he who believed on him would receive the Holy Spirit and that he who would not believe was destined for terrible things. That is to say, it finished with both a promise and a threat. It is exactly like that voice which Bunyan heard as if at his very shoulder demanding, "Wilt thou leave thy sins and go to heaven, or wilt thou have thy sins and go to hell?"

If we read through Peter's sermon as a whole we will see how these five strands are woven into it.

God's Day Has Come ( Acts 2:14-21)

2:14-21 But Peter stood up with the eleven and raised his voice and said to them, "You who are Jews and you who are staying in Jerusalem, let this be known to you and listen to my words. These men are not, as you suppose, drunk; for it is only nine o'clock in the morning. But this is what was spoken by the prophet Joel, 'It will be in the last days, says God, that I will pour out from my Spirit upon all men, and your sons and your daughters will prophesy and your young men will see visions and your old men will dream dreams, And I will pour out from my Spirit upon my men servants and my maid servants in these days and they will prophesy. I will send wonders in the heaven above and signs upon the earth below, blood and fire and vapour of smoke. The sun will be changed into darkness and the moon into blood before there comes the great and famous day of the Lord. And it shall be that all whosoever shall call upon the name of the Lord shall be saved."'

This passage brings us face to face with one of the basic conceptions of both the Old and the New Testaments--that of The Day of the Lord. Much in both the Old and in the New Testaments is not fully intelligible unless we know the basic principles underlying that conception.

The Jews never lost the conviction that they were God's chosen people. They interpreted that status to mean that they were chosen for special privilege among the nations. They were always a small nation. History had been for them one long disaster. It was clear to them that by human means they would never reach the status they deserved as the chosen people. So, bit by bit, they reached the conclusion that what man could not do God must do; and began to look forward to a day when God would intervene directly in history and exalt them to the honour they dreamed of The day of that intervention was The Day of the Lord.

They divided all time into two ages. There was The Present Age which was utterly evil and doomed to destruction; there was The Age to Come which would be the golden age of God. Between the two there was to be The Day of the Lord which was to be the terrible birth pangs of the new age. It would come suddenly like a thief in the night; it would be a day when the world would be shaken to its very foundations; it would be a day of judgment and of terror. All over the prophetic books of the Old Testament and in much of the New Testament, are descriptions of that Day. Typical passages are Isaiah 2:12; Isaiah 13:6 ff.; Amos 5:18; Zephaniah 1:7; Joel 2:1-32; 1 Thessalonians 5:2 ff.; 2 Peter 3:10.

Here Peter is saying to the Jews--"For generations you have dreamed of the Day of God, the Day when God would break into history. Now, in Jesus, that Day has come." Behind all the outworn imagery stands the great truth that in Jesus, God arrived in person on the scene of human history.

Lord And Christ ( Acts 2:22-36)

2:22-36 "Men of Israel, listen to these words. Jesus of Nazareth, a man approved by God to you by deeds of power and wonders and signs, which God, among you, did through him, as you yourselves know this man, delivered up by the fore-ordained knowledge and counsel of God, you took and crucified by the hand of wicked men. But God raised him up and loosed the pains of death because it was impossible that he should be held subject by it. For David says in regard to him, 'Always I foresaw the Lord before me, because he is at my right hand so that I should not be shaken. Because of this my heart has rejoiced and my tongue has exulted, and, furthermore, my flesh shall dwell in hope, because thou wilt not leave my soul in the land of the dead nor wilt thou suffer thy 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.' Brethren, I can speak to you freely about the patriarch David, that he is both dead and buried and his memorial is amongst us to this day. Thus he was a prophet; and because he knew that God had sworn an oath to him, that one of his descendants should sit upon his throne. He spoke with foresight about the resurrection of the Christ, that he would neither be left in the world of the dead nor would his flesh see corruption. This Jesus God raised up and all of us are his witnesses. So then when he had been exalted to the right hand of God he received the promise of the Holy Spirit from the Father and poured out this which you see and hear. For David did not ascend up into heaven. and yet he says, 'The Lord said to my Lord, sit upon my right hand until I make thine enemies thy footstool for thy feet.' So then let all the house of Israel certainly know that God has made this Jesus whom you crucified Lord and Christ."

Here is a passage full of the essence of the thought of the early preachers.

(i) It insists that the Cross was no accident. It belonged to the eternal plan of God ( Acts 2:23). Over and over again Acts states this same thing (compare Acts 3:18; Acts 4:28; Acts 13:29). The thought of Acts safeguards us from two serious errors in our thinking about the death of Jesus. (a) The Cross is not a kind of emergency measure flung out by God when everything else had failed. It is part of God's very life. (b) We must never think that anything Jesus did changed the attitude of God to men. It was by God Jesus was sent. We may put it this way--the Cross was a window in time allowing us to see the suffering love which is eternally in the heart of God.

(ii) Acts insists that this in no way lessens the crime of those who crucified Jesus. Every mention of the crucifixion in Acts is instinct with a feeling of shuddering horror at the crime it was (compare Acts 2:23; Acts 3:13; Acts 4:10; Acts 5:30). Apart from anything else, the crucifixion shows supremely how horrifyingly sin can behave.

(iii) Acts is out to prove that the sufferings and death of Christ were the fulfillment of prophecy. The earliest preachers had to do that. To the Jew the idea of a crucified Messiah was incredible. Their law said, "A hanged man is accursed by God" ( Deuteronomy 21:23). To the orthodox Jew the Cross made it completely impossible that Jesus could be the Messiah. The early preachers answered, "If you would only read your scriptures rightly you would see that all was foretold."

(iv) Acts stresses the resurrection as the final proof that Jesus was indeed God's Chosen One. Acts has been called The Gospel of the Resurrection. To the early Church the resurrection was all-important. We must remember this--without the resurrection there would have been no Christian Church at all. When the disciples preached the centrality of the resurrection they were arguing from experience. After the Cross they were bewildered, broken men, with their dream gone and their lives shattered. It was the resurrection which changed all that and turned them from cowards into heroes. It is one of the tragedies of the Church that so often the preaching of the resurrection is confined to Easter time. Every Sunday is the Lord's Day and every Lord's Day should be kept as resurrection day. In the Eastern Church on Easter day, when two people meet, one says, "The Lord is risen"; and the other answers, "He is risen indeed!" A Christian should never forget that he lives and walks with a Risen Lord.

Save Yourselves ( Acts 2:37-41)

2:37-41 When they heard this, they were pierced to the heart, and they said to Peter and to the other apostles, "Brethren, what are we to do?" Peter said to them, "Repent, and let each of you be baptized in the name of Jesus Christ so that your sins may be forgiven; and you will receive the gift of the Holy Spirit, for this promise is to you and to your children and to all who are afar off, to all those whom the Lord your God invites." With many other words he gave his witness and he urged them, "Save yourselves from this crooked generation." So they accepted his word and were baptized and on that day there were added to them about three thousand people.

(i) This passage shows with crystal clarity the effect of the Cross. When men realised just what they had done in crucifying Jesus their hearts were broken. "I," said Jesus, "when I am lifted up from the earth will draw all men to myself" ( John 12:32). Every man has had a hand in that crime. Once a missionary told the story of Jesus in an Indian village. Afterwards he showed the life of Christ in lantern slides thrown against the white-washed wall of a house. When the Cross appeared on the wall, one man rose from the audience and ran forward. "Come down from that Cross, Son of God," he cried. "I, not you, should be hanging there." The Cross, when we understand what happened there, must pierce the heart.

(ii) That experience demands a reaction from men. "Repent," said Peter, "first and foremost." What does repentance mean? The word originally meant an afterthought. Often a second thought shows that the first thought was wrong; and so the word came to mean a Change of mind. But, if a man is honest, a change of mind demands a change of action. Repentance must involve both change of mind and change of action. A man may change his mind and come to see that his actions were wrong but be so much in love with his old ways that he will not change them. A man may change his ways but his mind remains the same, changing only because of fear or prudence. True repentance involves a change of mind and a change of action.

(iii) When repentance comes something happens to the past. There is God's forgiveness for what lies behind. Let us be quite clear that the consequences of sins are not wiped out. Not even God can do that. When we sin we may well do something to ourselves and to others which cannot be undone. Let us look at it this way. When we were young and had done something bad there was an invisible barrier between us and our mother. But when we went and said we were sorry, the old relationship was restored and we were right with her again. Forgiveness does not abolish the consequences of what we have done but it puts us right with God.

(iv) When repentance comes something happens for the future. We receive the gift of the Holy Spirit and in that power we can win battles we never thought to win and resist things which by ourselves we would have been powerless to resist.

THE CHARACTERISTICS OF THE CHURCH ( Acts 2:42-47 )

2:42-47 They persevered in listening to the apostles' teaching, in the fellowship. in the breaking of bread and in prayers. Awe was in every soul; and many signs and wonders were done by the apostles. All the believers were together and they were in the habit of selling their goods and possessions and of distributing them amongst all as each had need. Daily they continued with one accord in the Temple, and breaking bread from house to house they received their food with joy and in sincerity of heart; and they kept praising God and everyone liked them. Daily the Lord added to them those who were being saved.

In this passage we have a kind of lightning summary of the characteristics of the early Church.

(i) It was a learning Church; it persisted in listening to the apostles as they taught. One of the great perils of the Church is to look back instead of forward. Because the riches of Christ are inexhaustible we should ever be going forward. We should count It a wasted day when we do not learn something new and when we have not penetrated more deeply into the wisdom and the grace of God.

(ii) It was a Church of fellowship; it had what someone has called the great quality of togetherness. Nelson explained one of his victories by saying, "I had the happiness to command a band of brothers." The Church is a real Church only when it is a band of brothers.

(iii) It was a praying Church--these early Christians knew that they could not meet life in their own strength and that they did not need to. They always went in to God before they went out to the world; they were able to meet the problems of life because they had first met him.

(iv) It was a reverent Church--in Acts 2:43 the word which the King James Version correctly translates fear has the idea of awe in it. It was said of a great Greek that he moved through this world as if it were a temple. The Christian lives in reverence because he knows that the whole earth is the temple of the living God.

(v) It was a Church where things happened--signs and wonders were there ( Acts 2:43). If we expect great things from God and attempt great things for God things happen. More things would happen if we believed that God and we together could make them happen.

(vi) It was a sharing Church ( Acts 2:44-45); these early Christians had an intense feeling of responsibility for each other. It was said of William Morris that he never saw a drunken man but he had a feeling of personal responsibility for him. A real Christian cannot bear to have too much when others have too little.

(vii) It was a worshipping Church ( Acts 2:46); they never forgot to visit God's house. We must remember that "God knows nothing of solitary religion." Things can happen when we come together. God's Spirit moves upon his worshipping people.

(viii) It was a happy Church ( Acts 2:46); gladness was there. A gloomy Christian is a contradiction in terms.

(ix) It was a Church whose people others could not help liking. There are two Greek words for good. Agathos ( G18) simply describes a thing as good. Kalos ( G2570) means that a thing is not only good but looks good; it has a winsome attractiveness about it. Real Christianity is a lovely thing. There are so many people who are good but with their goodness possess a streak of unlovely hardness. Struthers of Greenock used to say that it would help the Church more than anything else if Christians ever and again would do a bonnie thing. In the early Church there was a winsomeness in God's people.

-Barclay's Daily Study Bible (NT)

Gann's Commentary on the Bible

Acts 2:40

Many other words -- What we have in this chapter is but something of an outline or summary of Peter’s message that day. He may have followed the Lord’s example of using much more scriptural evidence Luke 24:27.

Testify -- giving argument or evidence.

Exhort -- encourage; Peter encouraged them to accept the gospel truth and obey the Lord’s commands, Hebrews 5:9; Acts 10:48.

Save yourselves -- Passive, "Be saved" 1Aorist, passive, indicative. The way one "saves himself" is by obeying the Lord. It is the Lord himself who does the "saving."

Untoward generation -- A crooked, perverse, corrupt generation. Every generation that turns away from the Lord is crooked. That generation particularly since the Lord Jesus himself had been revealed to the Jews who had the Prophets and the Law Luke 24:44; Luke 16:29.

Gill's Exposition of the Whole Bible

And with many other words did he testify and exhort,.... For Luke does not give the sermons of the apostles at length, but a compendium, or specimen of them, and some of the more remarkable things in them; and which, it seems, lay partly in testifying concerning Christ, his person, office, grace, righteousness, and salvation; and against sins and errors, and false doctrine; and in "exhorting" to the exercise of grace, and the discharge of duty; or in comforting distressed minds: for the word used signifies to comfort as well as to exhort; though it seems to have the latter sense here, since it follows:

saying, save yourselves from this untoward generation: meaning, the chief priests, Scribes, and Pharisees, and elders of the people, chiefly, who were a perverse generation of men; and upon whom, for their impenitence and unbelief, for their rejection of the Messiah, and their evil treatment of him, wrath and ruin would come upon them, to the uttermost, very quickly; wherefore the apostle exhorts to separate from them, and not partake of their sins, lest they should also of their plagues; but come out from among them, and so, in a temporal sense, save themselves from the destruction that would quickly come on their nation, city, and temple; and so the Arabic version renders it, "escape from this rough generation".

Henry's Complete Commentary on the Bible

      37 Now when they heard this, they were pricked in their heart, and said unto Peter and to the rest of the apostles, Men and brethren, what shall we do?   38 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.   39 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.   40 And with many other words did he testify and exhort, saying, Save yourselves from this untoward generation.   41 Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls.

      We have seen the wonderful effect of the pouring out of the Spirit, in its influence upon the preachers of the gospel. Peter, in all his life, never spoke at the rate that he had done now, with such fulness, perspicuity, and power. We are now to see another blessed fruit of the pouring out of the Spirit in its influence upon the hearers of the gospel. From the first delivery of that divine message, it appeared that there was a divine power going along with it, and it was mighty, through God, to do wonders: thousands were immediately brought by it to the obedience of faith; it was the rod of God's strength sent out of Zion,Psalms 110:2; Psalms 110:3. We have here the first-fruits of that vast harvest of souls which by it were gathered in to Jesus Christ. Come and see, in these verses, the exalted Redeemer riding forth, in these chariots of salvation, conquering and to conquer,Revelation 6:2.

      In these verses we find the word of God the means of beginning and carrying on a good work of grace in the hearts of many, the Spirit of the Lord working by it. Let us see the method of it.

      I. They were startled, and convinced, and put upon a serious enquiry, Acts 2:37; Acts 2:37. When they heard, or having heard, having patiently heard Peter out, and not given him the interruption they had been used to give to Christ in his discourses (this was one good point gained, that they were become attentive to the word), they were pricked to the heart, or in the heart, and, under a deep concern and perplexity, applied themselves to the preachers with this question, What shall we do? It was very strange that such impressions should be made upon such hard hearts all of a sudden. They were Jews, bred up in the opinion of the sufficiency of their religion to save them, had lately seen this Jesus crucified in weakness and disgrace, and were told by their rulers that he was a deceiver. Peter had charged them with having a hand, a wicked hand, in his death, which was likely to have exasperated them against him; yet, when they heard this plain scriptural sermon, they were much affected with it.

      1. It put them in pain: They were pricked in their hearts. We read of those that were cut to the heart with indignation at the preacher (Acts 7:54; Acts 7:54), but these were pricked to the heart with indignation at themselves for having been accessory to the death of Christ. Peter, charging it upon them, awakened their consciences, touched them to the quick, and the reflection they now made upon it was as a sword in their bones, it pierced them as they had pierced Christ. Note, Sinners, when their eyes are opened, cannot but be pricked to the heart for sin, cannot but experience an inward uneasiness; this is having the heart rent (Joel 2:13), a broken and contrite heart,Psalms 51:17. Those that are truly sorry for their sins, and ashamed of them, and afraid of the consequences of them, are pricked to the heart. A prick in the heart is mortal, and under those commotions (says Paul) I died, Romans 7:9. "All my good opinion of myself and confidence in myself failed me."

      2. It put them upon enquiry. Our of the abundance of the heart, thus pricked, the mouth spoke. Observe,

      (1.) To whom they thus addressed themselves: To Peter and to the rest of the apostles, some to one and some to another; to them they opened their case; by them they had been convinced, and therefore by them they expect to be counselled and comforted. They do not appeal from them to the scribes and Pharisees, to justify them against the apostles' charge, but apply to them, as owning the charge, and referring the case to them. They call them men and brethren, as Peter had called them (Acts 2:29; Acts 2:29): it is a style of friendship and love, rather than a title of honour: "You are men, look upon us with humanity; you are brethren, look upon us with brotherly love." Note, Ministers are spiritual physicians; they should be advised with by those whose consciences are wounded; and it is good for people to be free and familiar with those ministers, as men and their brethren, who deal for their souls as for their own.

      (2.) What the address is: What shall we do? [1.] They speak as men at a stand, that did not know what to do; in a perfect surprise: "Is that Jesus whom we have crucified both Lord and Christ? Then what will become of us who crucified him? We are all undone!" Note, No way of being happy but by seeing ourselves miserable. When we find ourselves in danger of being lost for ever, there is hope of our being made for ever, and not till then. [2.] They speak as men at a point, that were resolved to do any thing they should be directed to immediately; they are not for taking time to consider, nor for adjourning the prosecution of their convictions to a more convenient season, but desire now to be told what they must do to escape the misery they were liable to. Note, Those that are convinced of sin would gladly know the way to peace and pardon, Acts 9:6; Acts 16:30.

      II. Peter and the other apostles direct them in short what they must do, and what in so doing they might expect, Acts 2:38; Acts 2:39. Sinners convinced must be encouraged; and that which is broken must be bound up (Ezekiel 34:16); they must be told that though their case is sad it is not desperate, there is hope for them.

      1. He here shows them the course they must take. (1.) Repent; this is a plank after shipwreck. "Let the sense of this horrid guilt which you have brought upon yourselves by putting Christ to death awaken you to a penitent reflection upon all your other sins (as the demand of some one great debt brings to light all the debts of a poor bankrupt) and to bitter remorse and sorrow for them" This was the same duty that John the Baptist and Christ had preached, and now that the Spirit is poured out is it still insisted on: "Repent, repent; change your mind, change your way; admit an after-thought." (2.) Be baptized every one of you in the name of Jesus Christ; that is, "firmly believe the doctrine of Christ, and submit to his grace and government; and make an open solemn profession of this, and come under an engagement to abide by it, by submitting to the ordinance of baptism; be proselyted to Christ and to his holy religion, and renounce your infidelity." They must be baptized in the name of Jesus Christ. They did believe in the Father and the Holy Ghost speaking by the prophets; but they must also believe in the name of Jesus, that he is the Christ, the Messias promised to the fathers. "Take Jesus for your king, and by baptism swear allegiance to him; take him for your prophet, and hear him; take him for your priest, to make atonement for you," which seems peculiarly intended here; for they must be baptized in his name for the remission of sins upon the score of his righteousness. (3.) This is pressed upon each particular person: Every one of you. "Even those of you that have been the greatest sinners, if they repent and believe, are welcome to be baptized; and those who think they have been the greatest saints have yet need to repent, and believe, and be baptized. There is grace enough in Christ for every one of you, be you ever so many, and grace suited to the case of every one. Israel of old were baptized unto Moses in the camp, the whole body of the Israelites together, when they passed through the cloud and the sea (1 Corinthians 10:1; 1 Corinthians 10:2), for the covenant of peculiarity was national; but now every one of you distinctly must be baptized in the name of the Lord Jesus, and transact for himself in this great affair." See Colossians 1:28.

      2. He gives them encouragement to take this course:-- (1.) "It shall be for the remission of sins. Repent of your sin, and it shall not be your ruin; be baptized into the faith of Christ, and in truth you shall be justified, which you could never be by the law of Moses. Aim at this, and depend upon Christ for it, and this you shall have. As the cup in the Lord's supper is the New Testament in the blood of Christ for the remission of sins, so baptism is in the name of Christ for the remission of sins. Be washed, and you shall be washed." (2.) "You shall receive the gift of the Holy Ghost as well as we; for it is designed for a general blessing: some of you shall receive these external gifts, and each of you, if you be sincere in your faith and repentance, shall receive his internal graces and comforts, shall be sealed with the Holy Spirit of promise." Note, All that receive the remission of sins receive the gift of the Holy Ghost. All that are justified are sanctified. (3.) "Your children shall still have, as they have had, an interest in the covenant, and a title to the external seal of it. Come over to Christ, to receive those inestimable benefits; for the promise of the remission of sins, and the gift of the Holy Ghost, is to you and to your children," Acts 2:39; Acts 2:39. It was very express (Isaiah 44:3): I will pour my Spirit upon thy seed. And (Isaiah 59:21), My Spirit and my word shall not depart from thy seed, and thy seed's seed. When God took Abraham into covenant, he said, I will be a God to thee, and to thy seed (Genesis 17:7); and, accordingly, every Israelite had his son circumcised at eight days old. Now it is proper for an Israelite, when he is by baptism to come into a new dispensation of this covenant, to ask, "What must be done with my children? Must they be thrown out, or taken in with me?" "Taken in" (says Peter) "by all means; for the promise, that great promise of God's being to you a God, is as much to you and to your children now as ever it was." (4.) "Though the promise is still extended to your children as it has been, yet it is not, as it has been, confined to you and them, but the benefit of it is designed for all that are afar off;" we may add, and their children, for the blessing of Abraham comes upon the Gentiles, through Jesus Christ, Galatians 3:14. The promise had long pertained to the Israelites (Romans 9:4); but now it is sent to those that are afar off, the remotest nations of the Gentiles, and every one of them too, all that are afar off. To this general the following limitation must refer, even as many of them, as many particular persons in each nation, as the Lord our God shall call effectually into the fellowship of Jesus Christ. Note, God can make his call to reach those that are ever so far off, and none come but those whom he calls.

      III. These directions are followed with a needful caution (Acts 2:40; Acts 2:40): With many other words, to the same purport, did he testify gospel truths, and exhort to gospel duties; now that the word began to work he followed it; he had said much in a little (Acts 2:38; Acts 2:39), and that which, one would think, included all, and yet he had more to say. When we have heard those words which have done our souls good, we cannot but wish to hear more, to hear many more such words. Among other things he said (and it should seem inculcated it), Save yourselves from this untoward generation. Be you free from them. The unbelieving Jews were an untoward generation, perverse and obstinate; they walked contrary to God and man (1 Thessalonians 2:15), wedded to sin and marked for ruin. Now as to them, 1. "Give diligence to save yourselves from their ruin, that you may not be involved in that, and may escape all those things" (as the Christians did): "Repent, and be baptized; and then you shall not be sharers in destruction with those with whom you have been sharers in sin." O gather not my soul with sinners. 2. "In order to this continue not with them in their sin, persist not with them in infidelity. Save yourselves, that is, separate yourselves, distinguish yourselves, from this untoward generation. Be not rebellious like this rebellious house; partake not with them in their sins, that you share not with them in their plagues." Note, To separate ourselves from wicked people is the only way to save ourselves from them; though we hereby expose ourselves to their rage and enmity, we really save ourselves from them; for, if we consider whither they are hastening, we shall see it is better to have the trouble of swimming against their stream than the danger of being carried down their stream. Those that repent of their sins, and give up themselves to Jesus Christ, must evidence their sincerity by breaking off all intimate society with wicked people. Depart from me, ye evil doers, is the language of one that determines to keep the commandments of his God,Psalms 119:115. We must save ourselves from them, which denotes avoiding them with dread and holy fear, as we would save ourselves from an enemy that seeks to destroy us, or from a house infected with the plague.

      IV. Here is the happy success and issue of this, Acts 2:41; Acts 2:41. The Spirit wrought with the word, and wrought wonders by it. These same persons that had many of them been eye-witnesses of the death of Christ, and the prodigies that attended it, and were not wrought upon by them, were yet wrought upon by the preaching of the word, for it is this that is the power of God unto salvation. 1. They received the word; and then only the word does us good, when we do receive it, embrace it, and bid it welcome. They admitted the conviction of it, and accepted the offers of it. 2. They gladly received it. Herod heard the word gladly, but these gladly received it, were not only glad that they had it to receive, but glad that by the grace of God they were enabled to receive it, though it would be a humbling changing word to them, and would expose them to the enmity of their countrymen. 3. They were baptized; believing with the heart, they made confession with the mouth, and enrolled themselves among the disciples of Christ by that sacred rite and ceremony which he had instituted. And though Peter had said, "Be baptized in the name of the Lord Jesus" (because the doctrine of Christ was the present truth), yet we have reason to think that, in baptizing them, the whole form Christ prescribed was used, in the name of the Father, the Son, and the Holy Ghost. Note, Those that receive the Christian covenant ought to receive the Christian baptism. 4. Hereby there were added to the disciples to the number of about three thousand souls that same day. All those that had received the Holy Ghost had their tongues at work to preach, and their hands at work to baptize; for it was time to be busy, when such a harvest was to be gathered in. The conversion of these three thousand with these words was a greater work than the feeding of four or five thousand with a few loaves. Now Israel began to multiply after the death of our Joseph. They are said to be three thousand souls (which word is generally used for persons when women and children are included with men, as Genesis 14:21, margin, Give me the souls;Genesis 46:27, seventy souls), which intimates that those that were here baptized were not so many men, but so many heads of families as, with their children and servants baptized, might make up three thousand souls. These were added to them. Note, Those who are joined to Christ are added to the disciples of Christ, and join with them. When we take God for our God, we must take his people to be our people.

Kelly Commentary on Books of the Bible

First of all we see man in an entirely new place man risen from among the dead and ascending to heaven. The risen ascended man, Christ Jesus, is the new starting-point of the dealings of God. The first man afforded the great and solemn and saddening lesson of human responsibility. The cross had just closed the history of the race; for Jesus in no way shrank from all that was connected with the creature responsible here below, but met it to God's glory. He alone was capable of doing all; He alone solved every question; and this as a perfect man, but not a perfect man only, because He was very God. Thus was glory brought to His Father all through His life, to God as such in His death; and glory to God not merely as one who was putting man to the test, but who was removing from before His face the root and the fruits of sin; for this is the wonderful specialty of the death of the Lord Jesus, that, in Him crucified, all that had hindered, all that had dishonoured God, was for ever met, and God infinitely more and after a better sort glorified than if there never had been sin at all.

Thus on the setting aside of the old creation, the way was clear for man in this new place; and we shall see this in the blessed book before us-the Acts of the Apostles, although I am far from meaning that the title is an adequate statement of its contents: it is but its human name, and man is not capable even of giving a name. It is a book of deeper and more glorious purpose than acts of the apostles could be, however blessed in their place. Flowing down from the risen man in heaven, we have God Himself displaying fresh glory, not merely for but in man, and this so much the more because it is no longer a perfect man on earth, but the working of the Holy Ghost in men of like passions as ourselves. Nevertheless, through the mighty redemption of the Lord Jesus, the Holy Ghost is able to come down holily and righteously, willing in love to take His place, not merely in the earth, but in that very race that had dishonoured God down to the cross of Christ, when man could go no lower in scorn and hatred of that one man who in life and death has thus changed all things for God and for us.

Accordingly this first chapter, and more particularly the verses (1-11) that I have read, show us the groundwork, by no means unconnected with all that follows, but the most fitting introduction, as the facts were the necessary basis of it; and this the more strikingly because at first sight no man perhaps could have understood it thus. Indeed I doubt that any believer could have scanned this until there was a fair measure of intelligence in the revealed truth of God. And I do not mean merely now that truth which, being received, constituted him a believer, but the large infinite truth which it is the object of the Holy Ghost to bring out in this book as also throughout the New Testament. At first sight many an one may have found a difficulty why it was that the Spirit of God, after having in the gospel of Luke shown us Jesus risen and Jesus ascended, should take it up again in the beginning of the Acts. If we have had such questions, we may at least learn this lesson, that it is wise and good, yea, the only sound wisdom for us, and that which pleases our God, to set it down as a fixed maxim that God is always right, that His word never says a thing in vain, that if He appear to repeat, it is in no way repetition after a human infirm sort, but with a divine purpose; and as the resurrection and the ascension too were necessary to complete the scheme of truth given us in the gospel of Luke, so the risen man ascending to heaven was necessary to be brought in again as a starting-point by the very same writer, when God gives by him this new unfolding of the grace and ways of God in man.

We see then the Lord Jesus risen from the dead. We have the remarkable fact that He does not act independently of the Holy Ghost in His risen character any more than as man here below. In short, He is man, although no longer in that life which could be laid down but risen again; and the blessedness of man always is to act and speak by the Holy Ghost. So with the Lord Jesus, until the day in which He was taken up, it is said, after that He, through the Holy Ghost, had given commandments unto the apostles whom He had chosen. Resurrection does not supersede the Holy Ghost. The action of the Holy Ghost may be very different in resurrection, but there is still the blessedness of the power of the Spirit of God working by Him even though risen from the dead. It is not only that the disciples needed the Spirit of God, but that Jesus was pleased still through the Holy Ghost to deal with us so. But this is not all. Assembled with them, He explains that the Holy Ghost was to be given to themselves, and this not many days hence. It was the more important to state this great truth, because He had said a short time before "Receive ye the Holy Ghost;" and the ignorance that is natural to us might have used the words in John 20:1-31 to deny the further power and privilege that was about to be conferred in the Holy Ghost sent down from heaven. They were both of the deepest importance. It is not for us to compare for our preference. But of this I am persuaded, that to have the Holy Ghost according to the Lord's words on the resurrection-day has its own blessedness as decidedly as the gift of the Holy Ghost sent down from above: the one being more particularly that which forms the intelligence of the new man; the other, that power which goes forth in testimony for the blessing of others. I need not say the order too was perfect, not in power for others first, but as spiritual intelligence for our own souls. We are not fit vessels for the good of others until God has given us divine consciousness of a new being according to Christ for ourselves.

But there is more still. It was necessary too that they should know the vast change. Their hearts, spite of the blessing, had little realized the ways of God that were about to open for them. Thus not only do we hear the Lord intimating that the promise of the Father must be poured out upon them, but further, even after this, they asked Him whether He was at this time about to restore again the kingdom to Israel. This furnishes, as our foolish questions often do, the inlet for divine instruction and guidance. We need not always repress these enquiries from the Lord: it is well to let that which is in the mind come out, especially if it be to Him. Nor must His servants be impatient even at the curious questions of those that least understand; for the importance is not so much in that which is asked as in the answer. Certainly this was ever the case with our Lord and the disciples. "It is not for you," says He, "to know the times and the seasons, which the Father hath put in his own authority, but ye shall receive power." The measures and the fit moments that had to do with earthly changes were in the sole control of Him to whom all belonged. "But ye shall receive power" (for the two words are different), "after that the Holy Ghost is come upon you: and ye shall be witnesses unto me." It was not the time for the kingdom in the sense of manifested power; and this was in their desires. The kingdom in a mysterious form no doubt there is, and we are translated into it., and it is in the power of the Spirit. But emphatically it was to be a time of testimony till He returns in glory. Such is our place. Blest perfectly according to all the acceptance of Christ exalted in the glory of God, our business is to be witnesses to Him. And so the Lord tells the apostles, "Ye shall receive power when the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost part of the earth."

Then we have the finishing touch, if one may so say, to this introduction. The Lord ascends to heaven, but not with whirlwind nor with chariot of fire. It is not simply that He was not, for God took Him, as is said of Enoch, but in a way more suitable to His glory it is written here that "he was taken up, and a cloud" (the special token of the divine presence) "received him out of their sight."

While they looked steadfastly toward heaven, they hear from the angels who stood by them in white, that this Jesus that was taken up from them should thus come in like manner as they had beheld Him going into heaven.

Thus the only true foundation is laid, and heaven becomes the point of departure not the earth, nor the first man, but the second man, the last Adam, from the only place that was suitable for Him according to the counsels of God. Such is the basis of Christianity. Altogether vain and impossible, had not redemption been accomplished, and a redemption by blood and in the power of resurrection. Redemption in se does not give us the full height and character of Christianity: man risen, and ascended to heaven, after the full expiation of sins on the cross, is necessary to its true and complete expression.

A further scene follows, by no means possible to be absent without a blank for the spiritual understanding. It must be proved manifestly that God had given even now a new place of blessing, and a new power too, or spiritual competency, to the disciples. At the same time they would have to wait for power of the Spirit in gift to act on others. Accordingly we see the disciples together, "continuing with one accord in prayer and supplication;" and in those days Peter stands up, and brings before them the gap made in the apostolic body by the apostasy and death of Judas. Observe how he brings out with an altogether unwonted force the scripture that applied to the case. This was in virtue, not of the promise of the Father for which they were waiting, but of that which they had already from Jesus risen from the dead. Hence without delay the disciples proceed to act. Peter says, "Of these men which have companioned with us all the time that the Lord Jesus went in and out among us, beginning from the baptism of John, unto that same day that he was taken up from us, must one be a witness with us of his resurrection."

It will be noticed that the words "ordained to be" are left out. Every one ought to be aware indirectly, if not from his own knowledge, that there is nothing in Greek to represent them. There is not, and there never was, the smallest pretence of divine authority for their insertion. It is hard to say how godly men endorsed so pure an interpolation with what object can be easily surmised: it does not require a word from me.

"And they appointed two, Joseph called Barsabas, who was surnamed Justus, and Matthias." For these two had qualifications, as far as man knew, suitable to the requirements for an apostle, being the companions of the earthly path of the Lord Jesus. They had seen Him risen from the dead. Unable to judge between them definitely, the rest spread the matter before the Lord who must choose His own apostle. The mode of the disciples in this case, it is true, might seem peculiar to us; but I have no doubt that they were guided of the Lord. There is no reason from scripture to believe that Peter and the others acted hastily, or were mistaken. The Spirit of God in this very book sanctions the choice that was made that day, and never alludes to Paul as the necessary twelfth apostle. To do so would be, in my judgment, to weaken if not to ruin the truth of God. Paul was not one of the twelve. It is of all consequence that he should be permitted to retain a special place, who had a special work. All was wisely ordered.

Here then they prayed, and said, "Thou, Lord, which knowest the hearts of all men, show whether of these two thou hast chosen." Man never chooses an apostle; apostles did not, could not, elect an apostle: the Lord alone chose. And so they gave forth their lots after a Jewish fashion. The twelve apostles were clearly, as it seems to me, in relation to the twelve tribes of Israel, "and they gave forth their lots." This was sanctioned of God in the Old Testament when Israel was before Him; it will be sanctioned of God when Israel returns on the scene in the latter day. No doubt, when the assembly of God was in being, the lot disappears; but the assembly of God was not yet formed. All would be in order in due time. "They gave forth their lots;* and the lot fell upon Matthias; and he was numbered with the eleven apostles." We shall find a little later, yet before Paul appears, that "the twelve" are recognised. So says the Spirit of God.

* The true reading, as arrested by , A, B, C, D (corr.), and many ancient versions, is αὐτοῖς (not αὐτῶν , as in D, E, the mass of cursives, etc.). The meaning is, "they gave lots for them." This meets the chief reasoning founded on the common text which Mosheim urges with his usual force against the view in which, he confesses, and the commentators agree (i.e., in representing Matthias as having been chosen an apostle by lot, agreeably to the ancient Jewish practice). It is evidently of no consequence who they were that set forth or appointed ( ἔστησαν ) the two: some, like Alford, arguing that the whole company thus produced them; others, like Mosheim, contending that it must in all propriety have been the eleven apostles. I think that the vagueness of the phrase, without a defined subject, shows that the stress laid on either side is a mistake. It suffices to say, that two candidates were brought forward, possessed, as far as either apostles or disciples could say, of adequate qualifications. The Lord alone could decide: to Him all looked after the manner so familiar to the people of God. But Mosheim's conclusion destroys the whole point, besides doing violence to the text by confounding κλῆρος "lot" with ψῆφος vote or suffrage. It would bring in man's will and voice where the prayer just offered was an abandonment of it for the intervention of the heart-searching God. This, no doubt, was natural to one who was swayed by Lutheran prejudice, and strengthened by the practice which undoubtedly prevailed (from the third century at latest), the assembly deciding by suffrage, not by lot, between the candidates proposed by those who took the lead in their affairs. There seems little difficulty in understanding. a Hebraistic extension of the word "gave" (1 Samuel 14:41) for the more common "cast"; and as to the pronoun, it is as intelligible and correct in the dative, as in the genitive it is perplexing in sense, and, I think, inaccurate in form; for the article would be requisite with the substantive if it were the true reading. Compare J. L. Moshemii de rebus Christianorum ante Const. M. Comm. Saec. Pr. § xiv. pp. 78-80.

But now, when the day of Pentecost was running its course, they were all with one accord together; for God put the disciples in waiting in the attitude of expectation and prayer and supplication before Him. It was good that they should feel their weakness; and this was indeed the condition of true spiritual power, as it always is for the soul (if not for testimony, certainly for the soul). "And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance." The manner of the Holy Spirit's appearing thus it is well to notice. It was exactly adapted to the intent for which He was given. It was not, as in the gospels, a testimony to the grace of the Lord, although nothing but grace could have given Him to man. It was not, as we find it afterwards in the Revelation, where mention is made of the seven Spirits of God sent forth into all the earth. The tongues were parted; for it was not a question of people being now made to speak of one lip. God was meeting man where he was, not setting aside the ancient judgment of his pride, yet graciously condescending to man, and this to mankind as they were. It was no sign of government, still less of government limited to a special nation. The parted tongues clearly showed that God thought of the Gentile as of the Jew. But they were "as of fire;" for the testimony of grace was none the less founded on righteousness. The gospel is intolerant of evil. This is the wonderful way in which God now speaks by the Holy Ghost. Whatever the mercy of God, whatever the proved weakness, need, and guilt of man, there is not nor can be the least compromise of holiness. God can never sanction the evil of man. Hence the Spirit of God was thus pleased to mark the character of His presence, even though given of the grace of God, but founded on the righteousness of God. God could afford fully to bless. It was no derogation from His glory; it was after all but His seal on the perfectness of the work of the Lord Jesus. Not only did He show His interest for man, and His grace to the evil and lost, but, above all, His honour for Jesus. There is no title nor ground so secure for us. There is no spring of blessing that we are entitled so to boast of as the Lord: there is none that so delivers from self.

At this time too there were dwelling at Jerusalem men from all nations, we may say, generally speaking, under heaven "Jews, devout men." And when it was noised abroad that the Holy Ghost had thus been given to the congregated disciples "the multitude came together, and were confounded, because that every man heard them speaking in his own language. And they were all amazed and marvelled, saying one to another, Behold, are not all of these which speak Galilaeans? And how hear we every man in our own tongue, wherein we were born? Parthians, and Medes, and Elamites, and the dwellers in Mesopotamia, and in Judea, and Cappadocia, in Pontus, and Asia, Phrygia, and Pamphylia, in Egypt, and in the parts of Libya about Cyrene, and strangers of Rome, Jews and proselytes, Cretes and Arabians, we do hear them speak in our tongues the wonderful works of God. And they were all amazed, and were in doubt, saying one to another, What meaneth this? Others mocking said, These men are full of new the (or sweet) wine. But Peter, standing up with eleven, lifted up his voice, and said unto them, Ye men of Judea, and all ye that dwell at Jerusalem." For he first addresses them on a narrower ground than that into which he afterwards branches out, and both with a wisdom that is not a little striking. Here he is about to apply a portion of the prophecy of Joel. It will be seen that the prophet takes exactly the same limited ground as Peter does. That is, the Jews, properly so called, and Jerusalem, stand in the foreground of Joel 's prophecy: so admirably perfect is the word of God even in its smallest detail.

The point he insists on, it will be noticed, was this that the wonder then before them in Jerusalem was after all one for which their own prophets ought to have prepared them. "This is that which was spoken by the prophet Joel." He does not say that it was the fulfilment of the prophet. Men, divines, have so said, but not the Spirit of God. The apostle simply says, "This is that which was spoken." Such was its character. How far it was to be then accomplished is another matter. It was not the excitement of nature by wine, but the heart filled with the Spirit of God, acting in His own power and in all classes. "And it shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams: and on my servants and on my handmaidens I will pour out in those days of my Spirit; and they shall prophesy: and I will show wonders in heaven above, and signs in the earth beneath; blood, and fire, and vapour of smoke: the sun shall be turned into darkness, and the moon into blood, before that great and notable day of the Lord come: and it shall come to pass, that whosoever shall call on the name of the Lord shall be saved." There he stops, as far as Joel is concerned.

Then, verse 22, he addresses them as "men of Israel," not merely of Judea and Jerusalem, but now breaking out into the general hopes of the nation, he at the same time proves their common guilt. "Ye men of Israel, hear these words; Jesus of Nazareth, a man approved of God among you by miracles and wonders and signs, which God did by him in the midst of you, as ye yourselves also know: him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain: whom God hath raised up, having loosed the pains of death: because it was not possible that he should be holden of it."

And this the apostle supports by what David had spoken inPsalms 16:1-11; Psalms 16:1-11: "I foresaw the Lord always before my face." The same psalm affords the clearest proof that the Messiah (and no Jew could doubt that the Messiah was in question there) would be characterised by the most absolute trust in God through an His life; that he was to lay down His life with trust in God just as unbroken and perfect in death as in life; and finally that He would stand in resurrection. It is the psalm therefore of confidence in God that goes right through life, death, resurrection. It was seen in Jesus, and clearly not applicable to David its writer. Of all whom a Jew could have put forward to claim the language of such a psalm, David would have been perhaps the uppermost one in their hearts. But it was far beyond that famous king, as Peter argued: "Men [and] brethren,* let me freely speak unto you of the patriarch David, that he is both dead and buried, and his sepulchre is with us unto this day. 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. This Jesus hath God raised up, whereof we all are witnesses."

* It may be well to guard the English reader from supposing that two classes are intended. The phrase is literally "men-brethren," and means simply men who were brethren. Let me add, that the true text in the last clause of verse 30 is simply, "to seat from the fruit of his loins on his throne."

Thus the fresh and notorious facts as to Jesus, and no one else, completely agreed with this inspired testimony to the Messiah. Nor was it confined to a single portion of the Psalms. "Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this which ye now see and hear." But David is not ascended into the heavens. Thus Peter cites another psalm to show the necessary ascension of Messiah to sit at the right hand of Jehovah, just as much as he had shown resurrection to be predicted of Him as of no other. "for he says himself, Jehovah said unto my Lord, Sit thou at my right hand, until I make thy foes thy footstool." Who was the man that sat at God's right hand? Certainly none could pretend it was David, but his Son, the Messiah; and this entirely corresponded with the facts the apostles had beheld personally. "Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ." Thus the proof was complete. Their psalms found their counterpart in the death, resurrection, and ascension of the Lord Jesus the Messiah. God had made Him "both Lord and Christ;" for here the testimony is very gradual, and the wisdom of God in this we may well admire and profit by. In meeting the Jews, God condescended to put forth the glory of His own Son in the way that most of all attached itself to their ancient testimonies and to their expectations. They looked for a Messiah. But apparently all was lost. for they had refused Him; and they might have supposed that the loss was irretrievable. Not so: God had raised Him from the dead. He had shown Himself therefore against what they had done; but their hope itself was secure in the risen Jesus, whom God had made to be Lord and Christ. Jesus, spite of all that they had done, had in nowise given up His title as the Christ; God had made Him such. After they had done their worst, and He had suffered His worst, God owned Him thus according to His own word at His own right hand. Other glories will open there too; but Jesus Christ, of the seed of David, as Paul says, was to be raised from the dead according to his gospel. Timothy was to remember this; and Paul can descend to show the connection of the glorious person of the Lord Jesus with the Jew on earth, as he loved for his own relationship to behold Him in heavenly glory. Thus the link with the expectations of the earthly people, though broken by death, is reset for ever in resurrection.

Surprised, grieved, alarmed to the heart by that which Peter had thus forcibly brought before them, they cry to him and the other apostles, "Men [and] brethren, what shall we do?" This gives the opportunity for the apostle to set out in the wisdom of God a very weighty application of the truth for the soul that hears the gospel: "Repent," says he, which is a far deeper thing than compunction of heart. This they had already, and it leads to that which he desired for 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." There is no true repentance unto life without faith. But it is according to God that repentance is put forward here rather than faith. The Jews had the testimony of the gospel, as well as the law; and now it had been pressed on them by Peter. Because they believed that testimony, brought home to their consciences, as we have seen, their hearts were filled with sorrow.

But the apostle lets them know that there is a judgment of self that goes far below any outburst of grief, any consciousness and hatred, even of the deepest act of evil, as undoubtedly the crucifying of Jesus was. Repentance is the abandonment of self altogether, the judgment of what we are in the light of God. And this was to be marked, therefore, not only by the negative sign of giving themselves up as altogether evil before God, but by receiving the rejected and crucified man, the Lord Jesus. Hence, to be baptized each one of them in His name for the remission of sins follows; "and ye shall receive the gift of the Holy Ghost."

This, therefore, is entirely distinct from faith or repentance. Believing, they had of necessity a new nature they had life in Christ; but receiving the gift of the Holy Ghost is a privilege and power beyond; and in this case it was made to be attendant on one's being baptized as well as repenting, because in Jews it was of the utmost moment that they should give a public witness that all the rest and confidence of their souls lay in Jesus. Having been guilty of crucifying the Lord, He must be manifestly the object of their trust. And so it was that they were to receive the gift of the Holy Ghost.

But indeed this gift is always consequent on faith never identical with it. This is as sure as it is important to assert and to insist on, as well as to believe. It is no question of notion or tradition, the subject of which runs in quite another direction. I do not even allow it to be an open question, nor a matter of opinion; for plainly in every instance of each soul, of whom Scripture speaks, there is an interval however short. The gift of the Holy Ghost follows faith, and is in no way at the same instant, still less is it the same act. It supposes faith already existing, not unbelief; for the Holy Ghost, though He may quicken, is never given to an unbeliever. The Holy Ghost is said to seal the believer; but it is a seal of faith, and not of unbelief. The heart is opened by faith, and the Holy Ghost is given by the grace of God to those that believe, not in order to their believing. There is no such thing as the Holy Ghost given in order to believe. He quickens the unbeliever, and is given to the believer. Although we do not hear of faith in the passage, yet from the fact that the converted only were called on to repent, we know that they must have believed. True believing necessarily goes along with true repentance. The two things are invariably found together; but the gift of the Holy Ghost is consequent on them both.

And so the apostle explains. He says, "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." His words seem to carry a sense beyond Israel: how far he entered into the force of them himself it is not perhaps for any of us to say. We know that afterwards, when Peter was called upon to go to the Gentiles, he found difficulties. It is hard to suppose, therefore, that he fully understood his own words. However. this may be, the words were according to God, whether or not fully appreciated by Peter when he uttered them. God was going to gather out of the Jews themselves and their children, but, more than that, "those that were afar off, as many as the Lord our God should call."

And then we have the beautiful picture that the Spirit of God gives us of the scene that was now formed by His own presence here below, "Then they that [gladly]* received his word were baptized: and the same day there were added unto them about three thousand souls." They were added to the original nucleus of disciples, and "continued steadfastly in the apostles' doctrine and fellowship, [and] in breaking of bread and prayers."

* It appears to me that ἀσμένως , "gladly," was inserted in the commonly received text against the best testimony, as well as internal reasons. For the great uncials (M, A, B, C, D, etc.), supported by the Vulgate and Aethiopic, omit the word, which was probably suggested byActs 21:17; Acts 21:17, where it falls in as admirably as here it sounds somewhat out of season. Nearly the same authorities concur in omitting καὶ , "and," between "the fellowship" and "the breaking of bread." This serves to strengthen the view that "the fellowship" goes with "the teaching of the apostles," though put as two objects instead of being combined by a single article in one idea; and it would throw the breaking of bread and the prayers similarly together.

Thus, after being brought into the new association, there arose a need of instruction; and the apostles were pre-eminently those that God vouchsafed in the infant days of His assembly. Inasmuch as it was of the utmost importance that all should be thoroughly established in the grace and truth that came by Jesus Christ, they had a place peculiar to themselves, as above all others chosen of the Lord to lay the foundation of His house, and to direct and administer in His name, as we see through the New Testament. And then as the fruit of it, and specially connected, there was "the fellowship" of which we next read. Next followed the breaking of bread, the formal expression of Christian fellowship, and the special outward sign of remembering Him to whose death they owed all. Finally, but closely following the Lord's supper, come "the prayers," which still showed that, however great might be the grace of God, they were in the place of danger, and needed dependence here below.

"And fear came upon every soul: and many wonders and signs were done by the apostles. And all that believed were together, and had all things common." This peculiar feature is found in Jerusalem, beautiful and blessed in its season, but, I have no doubt, special to the Jerusalem condition of the church of God. We can easily understand it. in the first place all that composed the church were at that time in the same place. We can feel readily, therefore, that there would be a real and strong family feeling, but I doubt whether their mutual affections then rose higher than the sense of their being God's family. They really did constitute the body of Christ; they were baptized by one Spirit into one body; but to be that one body, and to know that such they were, are two very different things. The development was reserved for another and still weightier witness of the glory of the Lord Jesus. But having in its strength the sense of family relationship, the wonderful victory of grace over selfish interests was the fruit of it. If he or she belonged to the household of God, this was the governing thought not one's own possessions. Grace gives without seeking a return; but grace on the other side seeks not its own things, but those of Christ.

Another trait is, that all savoured of divine as well as family life. The breaking of bread every day, for instance, was clearly a striking witness of Christ ever before their hearts, though also a kindred effect of the same feeling. Thus they sold their possessions and goods, and parted them to all, as one might have need.

And they "continued daily with one accord in the temple." This is another peculiarity. There was by no means as yet a manifest severance of the tie with Judaism, at least with the circumstances of its worship. We know that in principle the cross does make a breach, and an irreparable one, with all that is of the first man; but the power of old habits with the joy that overflowed their souls made them for the moment to be, I may say, better Jews. There was that now within which was far stronger liquor than had ever filled the old skins of the law, and these were sure to be broken in no long time. But for the present nothing was farther from the disciples' minds: they continued daily with one accord in the temple. Along with it was joined this new element breaking bread at home; not "from house to house," as if it were a migratory service. There is no real ground to infer that they shifted the scene of the Lord's supper from one place to another. This is not the meaning. The margin is correct. They broke bread at home, in contrast with the temple. It might be the very same house in which the breaking of bread always took place. They would naturally choose the most suitable quarters, which combined convenience as to distance with commodiousness in receiving as many brethren and sisters as possible.

Thus these two features were seen to meet together in the Pentecostal church the retaining of Jewish religious habits in going up to the temple for prayer, and at the same time the observance of that which was properly Christian the breaking of bread at home. No wonder the new-found joy overflowed, and they were found "eating their meat with gladness and singleness of heart." There is no reason to confound the breaking of bread with eating their meat. They are two different things. We find the religious life, so to speak, expressed in their going up to the temple, and in their breaking bread at home. We find the effect upon their natural life in their "eating their meat with gladness and singleness of heart, praising God, and having favour with all the people." There is the same double character.

"And the Lord added to the church," or " together," (for there is a fair question that may be raised as to the text in this last clause) "daily such as should be saved," or those that God was about to separate from the destruction that was impending over the Jewish nation, and, further, to bring by a blessed deliverance into the new Christian estate. The word σωζομένους does not express the full character of Christian salvation which was afterwards known. Of course we know that they were saved; but this is not what the word in itself means. It is simply that the Lord was separating those that were to be saved. The English version gives it on the whole very justly. Carefully remember that the meaning is not that they were saved then. The phrase in Luke has nothing to do with that question; it refers simply to persons destined to salvation without saying anything farther.

In the next chapter (Acts 3:1-26) a miracle is related in detail, which brought out the feelings of the people, especially as represented by their leaders (Acts 4:1-37). In going up to the temple, (for the apostles themselves went there,) Peter and John met with a man that was lame; and as he asked for alms Peter gave him something better (as grace, poor in this world's resources and estimate, always loves to do so). He tells the expecting man, "Silver and gold have I none, but such as I have given thee. In the name of Jesus Christ of Nazareth rise up and walk." The man instantly rises, according to the power of God, and is found with them, "walking, and leaping, and praising God; and all the people saw him."

This arrests universal attention, and Peter preaches a new discourse that which has been justly enough called a Jewish sermon. It is thus evident that his indication of the Christian place of blessing in the chapter before (Acts 2:1-47) does not hinder him from setting before the men of Israel (for so he addressed them here), first, their awful position by the rejection of Jesus, and, next, the terms that God in His grace sets before them in answer to the intercession of Christ. "The God of Abraham, and of Isaac, and of Jacob, the God of our fathers, hath glorified his" not "son," but " servant Jesus." We know Him (and the Spirit of God, who wrote this book, infinitely better knew Him) to be the Son of God. But we must always hold to what God says; and the testimony of God did not yet and especially in dealing with the Jews set forth all the glory of Christ. It was gradually brought out; and the more that man's unbelief grew, so much the more God's maintenance of the Lord's glory was manifested. And so, if they had with scorn refused Him in the presence of Pilate, when he was determined to let him go, if they had denied the Holy One and Just, and desired a murderer to be granted, if they had killed the Prince [leader, originator] of life, whom God raised from the dead, they had simply shown out what they were. On the other hand, His name, through faith in His name, (and they were witnesses of its power,) had made this man strong, whom they saw and knew: "Yea, the faith which is by him hath given him this perfect soundness in the presence of you all. And now, brethren, I wot that through ignorance ye did it, as did also your rulers. But those things, which God before had showed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled."

And then he calls upon them to repent, and be converted, that their sins might be blotted out, so that times of refreshing might come from the presence of the Lord. "And he shall send Jesus Christ, who was fore-appointed for you: whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began." God has accomplished His word by Moses the prophet; for Moses in no way took the place of being the deliverer of Israel, but only a witness of it, a partial exemplification of God's power then, but looking onward to the great Prophet and Deliverer that was coming. Now He was come; and so Peter sets before them, not only the coming, the Blesser's arrival and rejection in their midst, but the awfulness of trifling with it. Whoever would not bow to Him was to be cut off by their own Moses's declaration: "Every soul who will not hear that prophet shall be destroyed from among the people." And so it was that all the prophets had testified of those days: and they were the children of the prophets, and of the covenant which God made with their fathers, saying unto Abraham, "And in thy seed shall all the kindreds of the earth be blessed." The Seed was now come. It was for them, therefore, to declare themselves. Alas! they had already set up their will against Him; but at His intercession (what grace!) God was willing to pardon it all, did they but repent and be converted for the blotting out of their sins.

Thus we have here an appeal to the nation as such; for in all this it will be observed he does not speak a word to them of the Lord Jesus as Head of the church. We have no hint of this truth yet to anybody. Nay, we have not Jesus spoken of even in the same height as in the preceding chapter 2. We have Him in heaven, it is true, but about to return and bring in earthly power, blessing, and glory, if Israel only turned with repentance to Him. Such was the testimony of Peter. It was a true word; and it remains true. When Israel shall turn in heart to the Lord, He who secretly works this in grace will return publicly to them. When they shall say "Blessed is he that cometh in the name of Jehovah," the Messiah will come in fulness of blessing. The heavens will retain Him no more, but give Him up who will fill earth as well as heaven with glory. No word of God perishes: all abides perfectly true.

Meanwhile other and deeper counsels have been brought to light by the unbelief of Israel. This unbelief comes out in no small measure in the next chapter, which follows but might properly have formed a part of Acts 3:1-26; for in sense it is a continuous subject. "And as they spake unto the people, the priests, and the captain of the temple, and the Sadducees, came upon them, being grieved that they taught the people, and preached through Jesus the resurrection from the dead. And they laid hands on them, and put them in hold unto the next day: for it was now eventide. Howbeit many of them which heard the word believed; and the number of the men was about five thousand." Then, on the morrow, we have the council; and Peter, being by the chiefs demanded by what power or name they had wrought the deed, filled with the Holy Ghost, answers, "Ye rulers of the people, and elders of Israel, if we this day be examined of the good deed done to the impotent man, by what means he is made whole; be it known unto you all," (he is throughout bold and uncompromising) "and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, even by him doth this man stand here before you whole. This is the stone which was set at nought of you builders, which is become the head of the corner." Thus again reference is made to their own testimonies. "Neither is there salvation in any other; for there is none other name under heaven given among men, whereby we must be saved."

Unscrupulous as they were, they were thus confounded by the calm confidence with which the truth armed the apostles; and the more so, because their tone and language gave evidence that, whatever the power of the Holy Ghost wrought, it did not set aside 'their condition as illiterate men. Their words, etc., bore no polish of the schools; and truth spurns, as it needs not, dialectic subtlety. This magnified, therefore, the power of God so much the more, as man's skill was null. But at the same time there was the witness of the miracle that had been done. In presence, then, of the apostles clothed with the irresistible might of the Lord, and of the man whose healing silently attested it even as to the body, they could only command them to go aside, while they conferred together. A guilty conscience betrays its conscious weakness, however wilful. God invariably gives sufficient testimony to condemn man. He will prove this in the day of judgment; but it is certain to our faith now. He is God, and cannot act below Himself when it is a question of His own revelation.

On such occasions even those who profess most are apt to speak together, as if there were no God, or as if He did not hear them saying, "What shall we do to these men? for that indeed a notable miracle hath been done by them is manifest to all them that dwell in Jerusalem; and we cannot deny it." They would, if they could. Their will was engaged (sad to say!) against God, against the truth, against Jehovah and His anointed. "But that it spread no further among the people, let us straitly threaten them, that they may speak henceforth to no man in this name." Thus their lack of conscience could not be hid: witness their opposition to facts that they knew, and to truth that they could not deny. The apostles cannot but take the real seat of judgment, searching the hearts of their judges: "Whether it be right in the sight of God to hearken unto you more than unto God, judge ye. For we cannot but speak the things which we have seen and heard. So when they had further threatened them, they let them go, finding nothing how they might punish them, because of the people: for all men glorified God for that which was done. And being let go, they went to their own [company]." It is seen in this passage bow truly it has been said that we have a new family. They went to their own [company], and reported all that the chief priests and elders had said unto them." Accordingly we find them speaking to God in a new manner, and suitably to the occasion: "Lord, thou art God, which hast made heaven, and earth, and the sea, and all that in them is: who by the mouth of thy servant David hast said, Why did the heathen race, and the people imagine vain things? The kings of the earth stood up, and the rulers were gathered together in this city [these last words being wrongly omitted in the received text] against the Lord, and against his Christ. For of a truth against thy holy servant [again it is servant ] Jesus, whom thou hast anointed, both Herod and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together, for to do whatsoever thy hand and thy counsel determined before to be done. And now, Lord, behold their threatenings: and grant unto thy servants, that with all boldness they may speak thy word, by stretching forth thine hand to heal; and that signs and wonders may be done by the name of thy holy servant Jesus." And God answered. "When they had prayed, the place was shaken where they were assembled together; and they were all filled with the Holy Ghost." They had received the Holy Ghost before; but to be "filled" with Him goes farther, and supposes that no room was left for the action of nature, that the power of the Holy Ghost absorbed all for the time being. "They were filled with the Holy Ghost, and they spake the word of God with boldness." Such was the effect. They were to be witnesses of Him.

"And the multitude of them that believed were of one heart and of one soul: neither said any of them that ought of the things which he possessed was his own; but they had all things in common." The Spirit of God repeated this, I suppose, as having a further proof of His action on their souls at this time, because many more had been brought in. "And with great power gave the apostles witness of the resurrection of the Lord Jesus: and great grace was upon them all. Neither was there any among them that lacked: for as many as were possessors of lands or houses sold them, and brought the prices of the things that were sold, and laid them down at the apostles' feet," a slightly different development from the second chapter. There we find that there was what might seem a greater freeness, and perhaps to some eyes a more striking simplicity. But all is in season, and it seems to me that, while the devotedness was the same (and the Spirit of God takes pains to show that it was the same, spite of largely increased numbers, by the continued mighty action of the Holy Ghost), still with this advance of numbers simplicity could not be kept up in the same apparent manner. The distribution made to each before was more direct and immediate; now it takes effect through the apostles. The possessions were laid at the apostles' feet, and distribution was made to every one according as he had need. Among the rest one man was conspicuous for the heartiness of his love. It was Barnabas, of whom we are afterwards to hear much in other ways of still more lasting moment.

But there is rarely a manifestation of God in the church without a dark shadow that accompanies it from the evil one. And farther we find this immediately. We are not to be alarmed by the presence of evil, but rather to be sure that where God works Satan will follow, seeking to turn the very good in which the Spirit acts into a means for introducing his own counterfeit to the dishonour of the Lord. Thus in the present instance Ananias and Sapphira sell some of their property, but keep back part of the price; and this was done deliberately by concert for the purpose of gaining the character of devotedness without its cost. in principle they made the church their world, in which they sought to give the impression of a faith that confided in the Lord absolutely, while at the same time there was a secret reserve for themselves. Now the manifest point of that which was then wrought by the Spirit of God was grace in faith: there was in no way a demand. Nothing could more falsify the fruit of the Spirit of God here than converting it into a tacit rule: there was no compulsion whatever in the case. Nobody was asked to give anything. What was gold or silver, what houses or lands, to the Lord? The worth of it all depended on its being the power of the Spirit of God the fruit of divine grace in the heart. But Satan tempted them in the manner here described; and Peter, by whatever means he arrived at the conviction of it, arraigns the husband alone first. "Ananias, why hath Satan filled thine heart to lie to the Holy Ghost

It is a solemn thing to remember, that all sin now is against the Spirit. There may be, no doubt, the unpardonable sin of blasphemy against Him; but in truth all sin is sin against the Holy Ghost; and for this simple reason, that He has taken His place here. In Israel the sin was against the law, because the law was the testimony that God set in His sanctuary. By the law sin was measured in Israel; but it is not so for the Christian. There is now a far more serious and searching and thorough standard. Those that use the law now as a measure among Christians lower the test of judgment incomparably. Such a misuse of the law for righteous men does not at all prove that they are anxious about holiness or righteousness; it is a proof of their ignorance of the presence of the Holy Ghost, and the just and necessary effects of His presence. One has no thought, I repeat, of implying that it is not well meant. To be sure it is. It is simply that they do not understand the distinctive character of Christianity.

But this is a most serious error; and I doubt much whether all who in appearance and by profession take the place of owning the presence of the Spirit of God have by any means an adequate sense either of the privileges which are theirs or of the gravity of their responsibility. Now, Peter had. The days were early. There was much truth that had yet to be communicated and learnt; but the power of the presence of the Holy Ghost made itself felt. He at least seems to have realised the bearing of all, and so he deals with the sin of Ananias as one who had lied to the Holy Ghost. He bad kept back part of the price of the land. "Whiles it remained, was it not thine own? and after it was sold, was it not in thine own power?" It was still his own. "Why hast thou conceived this thing in thine heart? thou hast not lied unto men, but unto God."

Forthwith Ananias comes under the judgment of the Lord. He fell asleep, and great fear came upon all them that heard these Words. "And the young men arose, wound him up, and carried him out, and buried him. And it was about the space of three hours after, when his wife, not knowing what was done, came in. And Peter said to her, Tell me whether ye sold the land for so much?" Thus there was an appeal to her conscience, without an atom of harshness in it. She had longer time to weigh what they were about; but in truth it was a conspiracy; not so much to injure others as to exalt themselves; but the end was as bad as the means were evil and odious in the sight of God. Christ entered into none of their thoughts or desires. Many a thing has been said untruly since, which was not so judged of God. But there was an especial offence at this time, in that, He having wrought so wondrously in blessing man with the best blessings through Christ our Lord, the practical denial of the presence of the Spirit should have so deliberately and quickly manifested itself for the express purpose of exalting the flesh which Christianity has set aside for ever. Hence Peter says, "How is it that ye have agreed together to tempt the Spirit of the Lord? behold the feet of them which have buried thy husband are at the door, and they shall carry thee out . . . . And great fear came upon all the church."

Then we find the Lord accomplishing His word: greater works were to be done by them than even He Himself had wrought: never do we hear of the Lord's shadow curing the sick. And believers were the more added to the Lord. The unbelievers were warned, "and of the rest durst no man join himself unto them." Souls that bowed to the word were attracted, multitudes both of men and women; and the enemy was awed, in some quarters alarmed, and irritated in others. "The high priest rose up, and all they that were with him, and were filled with indignation. They laid their hands on the apostles, and put them in the common prison."

But the angel of the Lord shows his power; for this chapter is remarkable in giving us a picture not merely of the sweet activity of grace, but of divine power in presence of evil. We have seen the positive interference of the Spirit of God. At the end of the chapter before we had the second witness of it, after the foundation laid, and first witness given, in chapter 2. But here we have the proofs of His presence in other ways power in dealing with the evil, and judging it within the church of God; next, power by angelic deliverance; thirdly, power by men in providence. Gamaliel in council is just as truly the effect of God's power working by man, as the angel in opening the doors of the prison and bringing the apostles out, not, of course, so wonderful, but as real a part of God's working in behalf of His assembly and servants.

But there is another case. The very same men who were delivered by divine power are allowed to be beaten by man. Nay, not only do they take it quietly these men about whom all the power of God was thus seen in action in one form or another; but they rejoice that they were counted worthy to suffer. Are we prepared for the same thing? Be assured, brethren, if we have any tie with Christ by grace, we belong to the same company: it is our own company; it is a part of our own heritage of blessing. It is not, I admit, according to the spirit of the age to deal with us after the same sort; but there is no real change for the better in the world to hinder the outbreak of its violence at any time. Is it not well therefore for us to realize to what we belong, and what the Lord looks for from us, and what it is He has recorded for our instruction as well as comfort?

After all this then we find that "they departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for His name. And daily in the temple, and in every house, they ceased not to teach and preach Jesus Christ." It is impossible that a human authority could be entitled to set aside the direct command of the Lord Jesus. The Lord had commanded them to go and preach the gospel to every creature. Men had forbidden this. It is very clear that the apostle Peter gives the prohibition only a human place now (Acts 5:29). If men had told them to be silent, and the Lord bid them preach, the highest authority must be paramount.

Another form of evil betrays itself in the next chapter (Acts 6:1-15); and here again we find in the very good that God had wrought evil murmuring is found. It is not merely individuals as before; in some respects it is a more serious case: there are complaints heard in the church the murmuring of Grecians against the Hebrews (that is, of the foreign speaking. Jews against the Jews, proper of the Holy Land), because their widows were neglected in the daily ministration. This forms the occasion for the provisional wisdom of the Spirit of God.

We have already seen with abundant evidence how truly the church is a divine institution, founded upon a divine person (even the Holy Ghost) coming down and, making it, since redemption, His dwelling-place here below. Besides, we may now learn the working of this living power that is drawn out by the circumstances which call it forth. It is not a system of rules; nothing is more destructive of the very nature of the church of God. It is not a human society, with either the leaders of it or the mass choosing for themselves what or whom they think best, but the Spirit of God who is there meets in His wisdom whatever may be necessary for the glory of Christ. All this is preserved in the written word for our instruction and guidance now.

Here we have the institution of seven men to look after the poor who were in danger of being forgotten, or in some way neglected at any rate, so they had complained. To cut off the appearance of it, and at the same time to leave the apostles free for their own proper work of a more spiritual kind, "the twelve called the multitude of the disciples unto them, and said, It is not reason that we should leave the word of God, and serve tables. Wherefore, brethren, look ye out among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business.

Thus we find two things: not only the apostles formally appointing, but the multitude of the believers left to choose, where it was a question that cone the distribution of their gifts. On the part of that governed the church of God, there ought not to be the appearance of coveting the property of God's people, or the disposal of it. At the same time the apostles do appoint those who were thus chosen over this matter. They were called of God to act, and so they do. "But we will give ourselves continually to prayer and the ministry of the word."

The principle of the choice too is striking; for all these names, it would appear, were Grecian. What gracious wisdom! This was clearly to stop the mouths of the complainants. The Hellenists, or Grecians, were jealous of the Palestinian Jews. The persons appointed were, judging from their names, every one of them Hellenists, or foreign-speaking Jews. The troublers ought to have been not only satisfied but somewhat ashamed. Thus it is that grace, while it discerns, knows how to rise above evil; for murmuring against others is not the way to correct anything that is wrong, even if it be real. But the grace of the Lord always meets circumstances, and turns them to a profitable account, by a manifestation of wisdom from above. The field was about to be enlarged; and although it was but a poor root of man's complaints which led to this fresh line of action, God was moving over all, could use these seven, and would give some of them a good degree, as we find in Stephen soon and in Philip later. But He marked it in another way too, which showed His approbation. "The word of God increased," spite of murmuring; "and the number of the disciples multiplied in Jerusalem greatly;" and a new feature appears "a great company of the priests were obedient to the faith."

Stephen then, full of grace and power (but One could be said to be full of grace and truth), is found doing great wonders. This draws out the opposition of the leaders of the Jews, who "were not able to resist the spirit and the wisdom with which he spake. Then they suborned men, who said, We have heard him speak blasphemous words against Moses, and against God. And they stirred up the people, and the elders, and the scribes, and came upon him, and caught him, and brought him to the council, and set up false witnesses, which said, This man ceaseth not to speak blasphemous words against this holy place, and the law: for we have heard him say, that this Jesus of Nazareth shall destroy this place, and shall change the customs which Moses delivered us."

Accordingly, thus accused, Stephen answers the appeal of the high priest, "Are these things so?" And in his wonderful discourse (Acts 7:1-60), on which I can but touch, he sets before them the prominent facts of their history, which bear on God's question with the Jews at this moment. God had brought out their forefather Abraham, but He never gave him actually to possess this land. Why, then, boast of it so much? Those who, according to nature, vaunted loudly of Abraham and of God's dealings, were clearly not in communion with God, or even with Abraham. Spite of the love and honour that God had for their forefathers, he never possessed the land. Why, then, set such stress on that land?

But more than this. There was one of the descendants of the fathers who stands out most especially, and above all of the family of Abraham, in the book of Genesis one man who, more than any other, was the type of the Messiah. Need I say it was Joseph? And how did he fare? Sold by his brethren to the Gentiles. The application was not difficult. They knew how they had treated Jesus of Nazareth. Their consciences could not fail to remind them how the Gentiles would have willingly let Him go, and how their voices and will had prevailed against even that hardened governor of Judea, Pontius Pilate. Thus it was manifest that the leading points of Joseph's tale, as far as the wickedness of the Jews, and the selling to the Gentiles, were rehearsed again in Jesus of Nazareth.

But, coming down later still, another man fills the history of the second book of the Bible, and indeed has to do with all the remaining books of the Pentateuch. It was Moses. What about him? Substantially the same story again: the rejected of Israel, whose pride would not hear when he sought to bring about peace between a contending Israelite and his oppressor, Moses was compelled to fly from Israel, and then found his hiding-place among the Gentiles. How far Stephen entered intelligently into the bearing of these types it is not for one to say; but we can easily see the wisdom of God; we can see the power of the Holy Ghost with which he spake.

But there was another element also. He comes down next to their temple; for this was an important point. It was not only that he had spoken of Jesus of Nazareth, but they had also charged him with saying that He would destroy this place, and change their customs. What did their own prophets say? "But Solomon built him a house. Howbeit the most High dwelleth not in [places] made with hands; as saith the prophet, Heaven is my throne, and earth is my footstool: what house will ye build me? saith the Lord: or what is the place of my rest? Hath not my hand made all these things?" In short, he shows that Israel had sinned against God in every ground of relationship. They had broken the law; they had slain the prophets; they had killed the Messiah; and they had always resisted the Holy Ghost. What an awful position! and the more awful, because it was the simple, truth.

This brought out the frenzied rage of Israel, and they gnashed on him with their teeth; and he that charged them with always resisting the Holy Ghost, as their fathers did, full of the Holy Ghost looks up into heaven, and sees the Son of man, and bears witness that he sees Him standing at the right hand of God. And thus we have what I began with: we have the manifestation of the character of Christianity, and the perception of its power, and the effect produced upon him that appreciated it. We have not merely the Lord going up to heaven, but His servant, who saw heaven, open, and Jesus, the Son of man, standing at the right hand of God.

But there is more: for while they rushed now to silence the mouth which so completely proved their nation's habitual sin against the Spirit, they stoned him indeed, but they stoned him praying, and saying, "Lord Jesus, receive my spirit." They could not silence the words that told how deeply he had drunk into the grace of the Lord Jesus. They could not silence his confidence, his peaceful entrance into his place with Christ, associated consciously with Him as he was. And then we learn (it may be without a thought on his part) how grace conforms to the words of Jesus on the cross, and certainly without the smallest imitation of it, but so much the more evincing the power of God. For Jesus could say, and He alone could say rightly, "Father, into thy hands I commend my spirit." Jesus alone fittingly could say, "I commend my spirit." He who could lay down His life, and could take it again, could so speak to the Father. But the servant of the Lord could say, and rightly and blessedly, "Lord Jesus, receive my spirit." Nor was this all; the same heart that thus confided absolutely in the Lord, and knew his own heavenly portion with Jesus, kneels down and cries with a loud voice. This was not directed to Jesus only: no loud voice was needed there: a whisper would be enough for Him. The loud voice was for man, for his dull ears and unfeeling heart. With a loud voice he cries, "Lord, lay not this sin to their charge." What simplicity, but what fulness of communion with Jesus! The same who had prayed for them reproduced His own feelings in the heart of His servant.

I shall not now develop this subject more than other scenes of the deepest interest, but just simply and shortly commend to all that are here the beautiful witness that it affords us of the true place, power, and grace of a Christian.