The Book of Acts
Lesson Number 11
TRANSLATION LEGEND: ALT = Analytical-Literal Translation (2005), AMPLIFIED = Amplified Bible (1965), ASV = American Standard Version (1901), BBE=Bible in Basic English (1949), DRA = Douay-Rheims (1899), ERV = English Revised Version (1885), ESV = English Stand Version (2001), GNB = Good News (1966), GWN = God’S Word (1995), IE = International English, ISV = International Standard Version (1967), JPS = Jewish Publication Society (1917), KJV = King James Version (1611), L.ITV = Literal Translation of the Bible ((1976), LIVING = Living Bible (1971), MKJV = Modern KJV (1962), MONTGOMERY = Montgomery’s New Testament (2001), MRD = Peshitta-James Murdock Translation (1852), NAB = New American Bible (2002), NASB = New American Standard Bible (1977), NAU = New American Standard Bible (1995), NIB = New International Bible, NIV = New International Version (1984), NJB = New Jerusalem Bible (1985), NKJV = New King James Version (1979), NLT =New Living Translation (1996), NRSV = New Revised Standard Version (1989), PHILLIPS = J B Phillips New Testament (1962), PNT = BISHOP’S New Testament (1595), RSV = Revised Standard Version (1952), TNK = JPS Tanakj (1985), Webster = The Webster Bible (1833),WEYMOUTH = Weymouth’s New Testament (1903), WILLIAMS = William’s New Testament (1937), TYNDALE = Tyndale’s Bible (1526), WYCLIFFE = Wycliffe New Testament (1382), YLT =Young’s Literal Translation (1862).
---------- Lexicon and Bible Translation Codes with Identification -----------
LEXICON LEGEND: FRIEBERG = Friberg Lexicon, UBS = UBS Lexicon, LOUW-NIDA = Louw-Nida Lexicon, LIDDELL SCOTT = Liddell Scott Lexicon, THAYER = Thayer’s Greek Lexicon, LEH = LEH Lexicon, GINGRICH = Gingrich Lexicon
DISCLAIMER: The quoting of other translations is not to be taken as a condoning of them. My purpose is rather to show the remarkable diversity, and sometimes outright contradictions that exist among these various versions of Scripture. Our understanding of the Word of God ultimately depends upon our comprehension of the Lord Himself and His eternal purpose. Where this understanding is not present, we are shut up to scholasticism and conjecture, both of which are of the world, not of God.
THE RESPONSE OF FAITH
“ 2:37 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. 42 And they continued steadfastly in the apostles' doctrine and fellowship, and in breaking of bread, and in prayers.” (Acts 2:37-42)
INTRODUCTION
After men have reviewed the Divine summation of Peter’s message, they may be tempted to speculate or philosophize about it. It is admittedly difficult to perceive any humanistic approach in it. It is clearly based upon the Scriptures, and focuses upon the Person and experience of “Jesus of Nazareth.” I have never heard or read of anyone who made an effort to systematize the message itself, or develop a pattern of preaching from it. Nor, indeed, would such an effort be in order. Honest and good hearts will be duly impressed by the result of Peter’s words – the effects that it produced in those who heard it. That will confirm that the Holy Spirit took the words of the apostle and worked with them, causing something to occur in the people that truly constituted an epoch.
The things that took place in this text are outside the perimeter of natural aptitude. What was perceived and spoken was influenced by the touch of Christ and the power of the Holy Spirit. No amount of natural ingenuity, effort, or wisdom could have produced such insight and speech. This is confirmation of a Divine work within men – both within the speaker and the hearers.
WHAT HAS BEEN SAID THUS FAR
Jesus prepared his disciples for the events that took place on the first Pentecost following His ascension back to heaven. I do not doubt that, when the Lord spoke them, His words lacked the clarity that was realized when the Spirit came upon the disciples, and they were filled with His mind and power.
What Jesus Said
➪ HE WOULD BE WITH THEM. “I am with you alway, even unto the end of the world. Amen” (Matt 28:20).
➪ THEY WOULD SPEAK WITH NEW TONGUES. “And these signs shall follow them that believe . . . they shall speak with new tongues . . .” (Mark 16:18).
➪ THEY WOULD PREACH AND WITNESS WITH POWER. “And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem. And ye are witnesses of these things. And, behold, I send the promise of My Father upon you: but tarry ye in the city of Jerusalem, until ye be endued with power from on high” (Luke 24:47-49).
➪ THE SPIRIT WOULD REMAIN WITH THEM. “And I will pray the Father, and He shall give you another Comforter, that He may abide with you for ever” (John 14:16).
➪ THE SPIRIT WOULD TEACH THEM AND STIR UP THEIR MEMORY. “But the Comforter . . . He shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you” (John 14:26).
➪ THE SPIRIT WOULD TESTIFY THROUGH THEM. “But when the Comforter is come. . . He shall testify of Me: and ye also shall bear witness . . . ” (John 15:26-27).
➪ THE SPIRIT WOULD GUIDE THEM INTO ALL TRUTH, SHOW THEM THINGS TO COME, AND GLORIFY CHRIST. “Howbeit when He, the Spirit of truth, is come, He will guide you into all truth . . . He will show you things to come. He shall glorify Me: for He shall receive of mine, and shall show it unto you . . . ” (John 16:13-15).
➪ THEY WOULD RECEIVE POWER AND BE WITNESSES. “And, being assembled together with them, commanded them that they should not depart from Jerusalem, but wait for the promise of the Father . . . ye shall be baptized with the Holy Ghost not many days hence . . . But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto Me . . . ” (Acts 1:4-5,8).
➪ HE SPENT FORTY DAYS WITH THEM, TEACHING CONCERNING THE KINGDOM OF GOD. “To whom also He showed Himself alive after His passion by many infallible proofs, being seen of them forty days, and speaking of the things pertaining to the kingdom of God” (Acts 1:3).
The fact that these words were all veiled in mystery at the time they were spoken, is confirmed by the disciples’ words to Christ after He rose from the dead, and before He ascended into heaven. “When they therefore were come together, they asked of Him, saying, Lord, wilt Thou at this time restore again the kingdom to Israel?” (Acts 1:6). Their understanding was not yet illuminated.
The Experience of the Disciples
1. Thus far, the Spirit has come upon the disciples as the Lord had said. Attending signs confirmed this had happened (Lk 24:49; Acts 1:4) .
➪ There came a sound from heaven “as of a rushing mighty wind, and it filled all the house where they were sitting” (2:2).
➪ There “appeared unto them cloven tongues like as of fire, and it sat upon each of them” (Acts 2:3).
➪ “And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance” (Acts 2:4).
2. All of the disciples had, in fact, become witnesses, testifying of the works of God (John 15:27; Acts 1:4,5,8).
➪ “ . . . we do hear them speak in our tongues the wonderful works of God” (Acts 2:11)
3. They spoke with “new tongues,” as Jesus had promised (Mk 16:18).
➪ “And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance” (Acts 2:4).
4. In confirmation of Christ’s promise, the Holy Spirit had led the speakers into all truth, showing them the things of Christ, and revealing things to come (John 16:13-15).
➪ Opened the prophecy of Joel. “But this is that which was spoken by the prophet Joel; 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 vapor 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” (Acts 2:17-21).
➪ Declared God’s approval of Christ. “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” (Acts 2:22).
➪ Accounted for Jesus being taken. “Him, being delivered by the determinate counsel and foreknowledge of God . . . ” (Acts 2:23a).
➪ Proclaimed what they did when Jesus was put into their hands. “, ye have taken, and by wicked hands have crucified and slain” (Acts 2:23b).
➪ Proclaimed the resurrection of Christ, declaring the rationale behind it. “Whom God hath raised up, having loosed the pains of death: because it was not possible that he should be holden of it” (Acts 2:24).
➪ Declared the fulfillment of Psalm 16:8-11. “For David speaketh concerning him, I foresaw the Lord always before my face, for he is on my right hand, that I should not be moved . . . ” (Acts 2:25-28)
➪ Declared the intent of David’s Psalm. “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...” (Acts 2:29-31).
➪ Provided insight concerning the nature of death and the state of the dead. “ . . . that his soul was not left in hell” [Haded}, “neither his flesh did see corruption” (Acts 2:31).
➪ Comprehended that David spoke of Christ’s resurrection when he spoke of someone being raised up to sit on his throne. “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...” (Acts 2:30-31).
➪ Declared that Jesus had been exalted, and was presently at the right hand of God, fulfilling David’s Psalm. “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 . . . Therefore being by the right hand of God exalted . . .” (Acts 2:30,33).
➪ Affirmed Jesus had received the promised Spirit from God, and poured it out upon the people. “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” (Acts 2:33).
➪ Revealed that David could not have been speaking of himself. “For David is not ascended into the heavens: but he saith himself, The Lord said unto my Lord, Sit thou on my right hand . . . ” (Acts 2:34-35).
➪ Declared Jesus would remain at God’s right hand until His enemies were made His footstool. “ . . . The Lord said unto my Lord, Sit thou on my right hand, until I make thy foes thy footstool” (Acts 2:35).
➪ Affirmed that God had made Jesus Lord, fulfilling the promise to seat one upon David’s throne. “Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord . . .” (Acts 2:36).
➪ Announced that God had made Jesus Christ, fulfilling David’s promise to raise up “Christ” to sit on His throne. “Therefore let all the house of Israel know assuredly, that God hath made that same Jesus . . . Christ” (Acts 2:36).
Brief Summation
We have witnessed a man speaking under the inspiration of the Holy Spirit – the Spirit who had been “poured forth” by Jesus. Peter spoke with lucidity, confidence, and power. He was able to reason, correlate Scripture, and maintain a clear focus on the Lord Jesus Christ. Although he had an abundance of personal experience with Jesus Himself, he founded his reasoning on the Word of God, confirming that God had done what He had promised in Scripture. He had no difficulty speaking of the Sovereignty of God and the responsibility of men in the same sentence (2:23).
Men could not have taught Peter to preach in this manner. He was speaking while enjoying “the communion of the Holy Spirit” NKJV (2 Cor 13:14). He was in possession of his sanctified faculties of reason and speech, and was able to speak pointedly about God, Christ, and the people standing before him.
It is quite clear that Peter’s message stands in sharp contrast to human methodologies. He was not motivated by an institutional spirit, the desire to straighten out the personal difficulties experienced by those in his audience, or the promotion of fleshly interests.
Further, the events were of such a nature that no one could satisfactorily account for them according to human wisdom. Some “mocked,” or made fun of the people, saying that the speakers were “full of new wine” (2:13). If someone filled with the Holy Spirit had not explained what was happening, the facts of the case would never have been known.
THE GENERATION TO WHOM PETER WAS SPEAKING
It will be helpful to identify the generation to whom Jesus had spoken – the very generation to whom Peter is now speaking. This will accent all the more the marvelous things that will occur. Here is how Jesus referred to this generation.
➪ “But whereunto shall I liken this generation? It is like unto children sitting in the markets, and calling unto their fellows, and saying, We have piped unto you, and ye have not danced; we have mourned unto you, and ye have not lamented” (Matt 11:16-17).
➪ “The men of Nineveh shall rise in judgment with this generation, and shall condemn it: because they repented at the preaching of Jonas; and, behold, a greater than Jonas is here” (Matt 12:41).
➪ “The queen of the south shall rise up in the judgment with this generation, and shall condemn it: for she came from the uttermost parts of the earth to hear the wisdom of Solomon; and, behold, a greater than Solomon is here” (Matt 12:42).
➪ “And he sighed deeply in his spirit, and saith, Why doth this generation seek after a sign? verily I say unto you, There shall no sign be given unto this generation” (Mark 8:12).
➪ “That the blood of all the prophets, which was shed from the foundation of the world, may be required of this generation; From the blood of Abel unto the blood of Zacharias, which perished between the altar and the temple: verily I say unto you, It shall be required of this generation” (Luke 11:50-51).
➪ “But first must he suffer many things, and be rejected of this generation” (Luke 17:25).
This was the generation in which “the builders” rejected the Stone which became the Head of the corner (Mk 12:10). It was one in which the Jewish leaders (the scribes and Pharisees) had “shut up the kingdom of heaven against men” (Matt 23:13). It was one in which the “lawyers” (experts in Moses’ law) “took away the key of knowledge” (Lk 11:52). Jesus said of the inhabitants of the chief city of this generation, “For the days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side, and shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation” (Luke 19:43-44). And again He said, “Behold, your house is left unto you desolate. For I say unto you, Ye shall not see Me henceforth, till ye shall say, Blessed is he that cometh in the name of the Lord” (Mat 23:39).
Throw into this revealed scenario the fact of the impotence of “the natural man” (1 Cor 2:14), the hostility of “the carnal mind” (Rom 8:7), and the depravity of worldly wisdom, and you have, what appears to be, an utterly hopeless situation.
Now, we will behold the power of the Gospel, and how it will work among those who “killed the prince of life” (Acts 3:15). To this point in our text, they have shown no remorse or sorrow about what they have done.
WHEN THEY HEARD THIS, SOMETHING HAPPENED
“ 2:37a Now when they heard this, they were pricked in their heart . . . ”
Spiritual powers are at work as Peter speaks. Do not think for a moment that “the old serpent” is not moving in and out among the people, exerting all of his deceptive powers. When the Lord Jesus sheathed His sword in Gethsemane, submitting to the powers of darkness because it was their hour, the people appeared effective in resisting His influence. However, on this day, Christ’s sword is no longer in its sheath, but is drawn, proceeding out of His mouth. The Holy Spirit is at work among the audience also, convicting men of sin, righteousness, and judgment – just as Jesus said He would (John 16:8-11).
WHEN THEY HEARD THIS
“Now when they heard this . . . ” Other versions read, “When the people heard this,” NIV “Now when these words came to their ears,” BBE “And having heard this,” DARBY and “hearing this,” NJB “Peter’s words.” NLT
These people were not moved God-ward but what they saw, but by what they heard. You could not have asked for any more impressive material for the eye-gate. People in a state of rational ecstacy, people speaking in the native languages of their hearers, and possibly even tongues of fire sitting upon the heads of the speakers. Yet, our text does not read, “when they saw this,” but rather “when they heard this.”
The Myth of Faith Superiority of Sight
You have probably heard someone say, “I would rather see a sermon than hear one.” Of course, that is said by those who have no understanding. The most precise visual that was ever presented to humanity was the Word that was “made flesh, and dwelt among us” (John 1:14). This was not a vague image, but “the express image” of the “Person” of God (Heb 1:3). Divine qualities dwelt corporally in Him, for “in Him dwelleth all the fulness of the Godhead bodily” (Col 1:19; 2:9). Yet, when men saw this walking sermon, men said, “He hath no form nor comeliness; and when we shall see Him, there is no beauty that we should desire Him” (Isa 53:2). Is it possible for the eye to be privileged to see anyone more precise, more holy, more thorough, more like God? Was there anything about this Man that was inadequate, insufficient, or not to the point? Once, when certain of the country of the Gadarenes “saw Him,” they asked Him to “depart out of their coasts” (Matt 8:34). After being exposed to Him for over three years, the Jews followed their leaders and cried out, “crucify Him, crucify Him” (Lk 23:21).
What kind of commentary is that on the value of vision – seeing a sermon, as men would say? Does this shed any light on the “media-ministry” fad that is sweeping the country? Exactly what can these electronic marvels do that the incarnate Word could not do?
Faith Comes by Hearing
The truth of the matter is that “faith cometh by hearing,” not seeing. It does not come by working, but by “hearing.” It does not come by thinking, but by “hearing.” The message directed to the hearing is the Gospel itself, as expressly taught in the tenth chapter of Romans. Pointedly it is stated, “How then shall they call on Him in whom they have not believed? and how shall they believe in Him of whom they have not heard? and how shall they hear without a preacher? And how shall they preach, except they be sent? as it is written, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things! But they have not all obeyed the gospel. For Esaias saith, Lord, who hath believed our report?” (Rom 10:14-16). Peter was not preaching about secrets to a successful life in this world. He did not promise the people health and wealth, happy homes, and the right to have a lot of fun. That is not the kind of message that results in faith. It was not so in Peter’s day, and it is not so in our day either.
The very next verse reads, “So then faith cometh by hearing, and hearing by the word of God,” or “So faith comes from hearing, and hearing by the word of Christ” (Rom 10:17). That is, the message that is heard is the Gospel of Christ itself, and the hearing that appropriates that message comes by the word, or commandment, of Christ.
Faith is clearly said to come from God and Christ. “Peace be to the brethren, and love with faith, from God the Father and the Lord Jesus Christ” (Eph 6:23). Thus we are said to have “obtained like precious faith” (2 Pet 1:1). It has therefore been “given” to us “to believe” (Phil 1:29). Believers are therefore said to have “believed through grace” (Acts 18:27).
What of Peter’s message? Was it Gospel? He preached of the death of Christ (2:24), His burial (2:15-31), and His resurrection (2:31-32). He also spoke of His exaltation and enthronement (2:33-36). Is that the kind of message the Holy Spirit can use? Will Jesus give grace to believe to those who hear a message like that? The text will speak for itself. Make no mistake about this, the response that follows was prompted by what the people heard – and “faith cometh by hearing.”
PRICKED IN THEIR HEARTS
“ . . .they were pricked in their heart . . . ” Other versions read, “they were cut to the heart,” NKJV “they were pierced to the heart,” NASB “their hearts were troubled,” BBE “they had compunction in their heart,” DOUAY “they were deeply upset,” GWN “they were agitated in their heart,” MRD “they were acutely distressed,” NET “pierced their hearts,” NLT “moved them deeply,” LIVING “they felt a sharp, cutting pain in their conscience,” IE “stung to the heart,” WEYMOUTH “they were stabbed to the heart,” WILLIAMS “they were stung (cut) to the heart,” AMPLIFIED and “they were cut to the quick.” PHILLIPS
We are told, “For the word of God is quick, and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart” (Heb 4:12). Here is an example of this happening. Remember, many of these hearers were the same people who took Jesus, crucified, and killed Him (2:23). It takes hard and calloused hearts to do something like that! How can such steeled persons be reached? What can awaken their conscience and convict them of their unbelief and wrong doing? It is the truth preached by someone who has been illuminated!
The Holy Spirit used His “sword,” and drove Peter’s word down into their hearts, convicting them of sin, righteousness, and judgment. They saw their own miserable unbelief. They saw that Jesus was righteous, and that they had rejected and killed Him. They saw that Satan had been judged, and yet they had been his vassals when they rejected and denied “the Just One” (Acts 7:52).
A Message That Pricks the Heart
Peter delivered a word that caused the hearts of the people to be pricked, pierced, and stabbed into spiritual alertness. A message that promises well being in this world does not do such a work. What kind of piercing does a health and wealth gospel do? Will someone say it will convict the sinner of the sin of poverty and ill health? Is that what people are willing to say? How will such people handle the word of the Lord, “Hearken, my beloved brethren, Hath not God chosen the poor of this world rich in faith, and heirs of the kingdom which he hath promised to them that love him?” (James 2:5). And, how can such an inspired statement be true if Jesus came to remove poverty?
Being “cut to the heart” does not always result in a favorable reaction. Later, when Peter preached to another group, “they were cut to the heart and took counsel to slay him” (Acts 5:33). When Stephen preached powerfully to the Jewish council, “they were cut to the heart, and they gnashed on him with their teeth” (Acts 7:54). In both of these cases, the conscience of the people had been seared. The word used for “cut” is one meaning to exasperate, as though the heart was cut in two. There is no healing properties in that word, only destruction. Therefore, when they were “cut to the heart” they lashed out in rebellion against God’s Word. For hearts of this order, the Word of God pushes the person further and further away from God until he has no compunctions about killing the speaker – whether it be Jesus, Stephen, or one of the prophets. This oppressive effect of the Word is described in Scripture. “But the word of the LORD was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken” (Isa 28:13). Those who steel their heart against the Word of God have no guarantee that their condition will not consummate in eternal destruction.
In our text, the word for “pricked” means to cause deep pain, or sorrow and regret. In this case, instead of becoming obstinate and even violent, a solution to the grievous condition is earnestly sought. There is profound lamentation for what has been done, and a determination to do whatever is necessary to recover from it. If this seems like an impossible reaction, our text records how it was actually lived out in Peter’s listeners.
THEY SAID TO PETER AND THE REST OF THE APOSTLES
“ 37b . . . and said unto Peter and to the rest of the apostles, Men and brethren, what shall we do?”
It appears that the people interrupted Peter’s message, unable to contain themselves any longer. His word, through the power of the Holy Spirit, had penetrated to their inmost being, and they saw what they had done to Jesus from an entirely new point of view. They could not keep quiet, social conventions notwithstanding.
Right here we are given to see an aspect of the Kingdom of God that is rare in our time. When men see the truth – really see it – they will do anything they can to obtain it. This is precisely the point of Jesus’ words concerning the radical change in people’s approach to God following John the Baptist. “And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and the violent take it by force” (Mat 11:12). Other versions read, “forceful men lay hold of it,” NIV “the violent are taking it by storm,” NJB “ardent multitudes have been crowding toward,” LIVING and “violent men seize it by force [as a precious prize—a ishare in the heavenly kingdom is sought with most ardent zeal and intense exertion].” AMPLIFIED
Luke’s record of this saying confirms that men were eagerly coming into the Kingdom, refusing to be denied. “The law and the prophets were until John: since that time the kingdom of God is preached, and every man presseth into it” (Luke 16:16). That is, those who desire the Kingdom extend themselves to enter into it, sparing no effort. Other versions read, “everyone is forcing his way into it,” NIV “and everyone is eager to get in,” NLT “eager multitudes are pressing in,” LIVING and “everyone is trying hard to get into.” IE The attitude of the people is emphasized. Since John the Baptist, something was being preached that solicited the intense interest of the people. They concluded that this was something to be possessed, and they made every effort to do so.
This reaction agrees with the words of Jesus concerning entering the way that leads to life. “Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able. When once the master of the house is risen up, and hath shut to the door, and ye begin to stand without, and to knock at the door, saying, Lord, Lord, open unto us; and he shall answer and say unto you, I know you not whence ye are” (Luke 13:24-25). Other versions read, “Make every effort to enter,” NIV “Do your best to go in,” BBE “Strive with earnestness,” DARBY “Try hard [tol enter,” GWN “exert every effort,” NET “Try your hardest,” NJB “work hard to,” NLT “Strain every nerve to force yourself through,” WEYMOUTH “Keep on struggling to,” ISV and “You must struggle on to get in through.” WILLIAMS
It is, therefore, clear from Jesus’ words that this is the manner of the Kingdom. If the people do not quench the Spirit, this is what He will lead them to do. If they in any way comprehend what is declared by the Gospel, this is what they will do.
Now, behold in our text the fulfillment of this very thing – men striving to enter, and seizing the Kingdom as a prize to be grasped.
TO PETER AND THE REST
“ . . . and said unto Peter and to the rest of the apostles . . .” Other versions read, “to Peter and the other apostles,” NIV “and they said to Simon and to the rest of the legates,” MRD “They asked Peter and the other apostles,” IE “ and they said to Peter and the rest of the apostles (special messengers),” AMPLIFIED and “they cried to Peter and the other apostles.” PHILLIPS
The fact that the question is addressed to “Peter and to the rest of the apostles” confirms they were standing together as a group – in the ”unity of the faith” and “the unity of the Spirit” (Eph 4:3,13). The text does not indicate that all of the apostles were speaking. Peter “stood up with the eleven,” but there is no evidence that they were also speaking, as though different groups were being addressed. Whatever the circumstances, it was apparent that these men were all in one accord, and there were no divisions among them.
The view one entertains of men of God is vastly different when their hearts have been “pricked.” Before they had referred to these men as “Galileans” (2:7). Now they refer to them as “Men and brethren.” What a difference conviction makes! Once some of them “mocked,” saying the speakers were “full of new wine” (2:13). Now, however, their hearts have been pierced, and they speak with respect and recognition.
WHAT SHALL WE DO?
“Men and brethren, what shall we do?” Other versions read, “Brothers, what should we do?” NIV “what are we to do?” BBE and “Men and fellow-Jews, what shall we do now?” PHILLIPS
This is how those who are convicted by the Holy Spirit speak. They want to know what they are to do, and they are urgent in their quest for this information. They do not assume they know what to do, they are asking for enlightenment on the subject. Peter has not told them in advance what they are to do, even though that has become a common practice within the Christian community. It is as though people think outlining the duties of men is a proper constraining influence. There is no need to enter into a debate about this matter. I will simply observe that Peter had not told them what was required, and therefore the people asked.
When Saul of Tarsus confronted the exalted Christ, he asked, “Lord, what wilt Thou have me to do” (Acts 9:6). When Peter went to the house of Cornelius, he was met with these words: “Now therefore are we all here present before God, to hear all things that are commanded thee of God” (Acts 10:33). After an earthquake had opened the doors of a prison in Philippi, loosing every man’s bonds, the jailer burst forth and said to Paul and Silas, “Sirs, what must I do to be saved?” (Acts 16:30).
It is not my intention to outline a procedural approach to Christ. My point is that those who have genuinely been impacted by the Gospel will not be content to remain ignorant. If they are convicted of sin, they will want to know how to rid themselves of it right away. Once they are convinced that Christ is, in fact, greater than themselves, they will be compelled to seek a means of reconciliation, and then adjust their lives to please only Him. Until this awareness bursts upon the soul, men only play at religion. They will not throw themselves into something that has not captured their interest. They will not seek to enter the Kingdom if they have attached no ascendant value to it. When men are not valiant for the truth, we do not need to wonder why. They simply have not yet been convinced of the truth, for once the truth is KNOW, it frees the individual from bondage to Satan, sin, and self (John 8:32,36). It is no marvel, therefore, that these men spoke out in earnest inquiry, not waiting for a further word, but interrupting Peter.
REPENT!
“ 38a Then Peter said unto them, Repent . . . ”
Prior to this, the last recorded words of Peter are, “Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ” (Acts 2:36). Now, he must quickly move from declaring the Gospel to instructing sinners what to do. The Spirit will enlighten him in this area just as surely as He did in that of proclamation. He will be able to perceive the condition of the people, recall the words of the Lord Jesus, discern the proclamations of the holy Prophets, and correlate it all into a spiritually rational response.
THEN PETER SAID UNTO THEM
“Then Peter said unto them . . .” Other versions reads, “Peter replied,” NIV and “Peter answered them.” GWN
Peter had been given “the keys of the kingdom of God” (Matt 16:19), and he opened the door of salvation to the “Jew first, and also to the Greek” (Rom 1:16). He will now bring salvation within the reach of the people. If you wonder concerning the largeness of salvation, Peter is addressing the very people who took Jesus, crucified Him, and killed Him (Acts 2:23). These are people who had refused to come to the light (John 3:19), rejected the Lord (Lk 17:25), and had demanded that He be put to death (Lk 23:21). What word of instruction will Peter deliver to such a people?
Peter was one of the apostles, but he not over them. He was not superior to them, but one with them. This appears to have been apparent to the listeners, for they addressed “Peter and the rest of the apostles.” It was doubtless the unanimity in the message that led them to this conclusion. This does not necessarily imply that all of the apostles were speaking. However, it was abundantly evident that they were all of one accord.
REPENT!
“ . . . Repent . . . ” Other versions read, “Let your hearts be changed,” BBE “Do penance,” DOUAY “Amend your lives,” GENEVA “all of you must turn to God and change the way you think and act,” GWN “You must repent,” NJB “Each of you must repent of your sins, turn to God,” NLT “Reform,” YLT “Each of you must turn from your sins, return to God,” LIVING “Change your hearts,” IE and “Repent (change your views and purpose to accept the will of God in your inner selves instead of rejecting it).” AMPLIFIED
Peter’s reply is of special interest because it conflicts with the kind of answers given to inquiring sinners today. Can you imagine Peter saying, “If there is anyone here who wants to receive Jesus, raise your hand, and I will pray for you.” Or, “Bow your head and repeat this prayer after me. When you are finished, you will be a new creature.” Or, “If those who are interested will come forward, someone will take you to another room for counseling.” Or, “We require that you take a six week course that outlines what is involved in being saved. Please come forward and enroll if you are interested.” Or, “If you have received Jesus into your heart, please fill out one of the cards in front of you and pass it to one of the ushers. We will give you some materials on how to walk in newness of life.” Or . . .
If all of this seems foolish, it is because it is!
The word “repent” is a large one and is absolutely requisite to any profitable involvement with the Living God. This is a word that has to do with the heart, and is reflected in the conduct of the individual as well. It is not something that is to be talked about, but is to be done.
“Repent” comes from the Greek word Metanoh,sate (met-a-voas-at-a). Its lexical meaning is, “to change one’s mind . . . feel sorry that one has done this or that . . . conscious of their sins and with manifest tokens of sorrow, are intent on obtaining God’s pardon . . . heartily to amend with abhorrence of one’s past sins . . . conduct worthy of a heart changed and abhorring sin . . . to withdraw, or turn one’s soul from,” THAYER “predominately of a religious and ethical change in the way one thinks about acts,” FRIBERG “have a change of heart, turn from one’s sins, change one’s ways,” UBS “To change one’s way of life as the result of a complete change of thought and attitude with regard to sin and righteousness,” LOUW-NIDA and “to change one’s mind or purpose.” LIDDELL-SCOTT
Repentance has to do with actual moral change – a change in thought, conduct, and manner of life. By that I mean the penitent person begins to think differently, speak and do differently, and live for a different reason. Such a person has turned around, leaving the broad road that leads to destruction, and getting on the narrow way that leads to life. This is an individual that is intent, and will allow nothing to dissuade him from his determination to amend his ways and come to God.
Repentance is not a philosophical subject, nor is it something about which men are to theorize. It is something that is to be done, and there are eternal penalties for not doing so.
Repentance is on the threshold of the Kingdom. It precedes one’s entrance into the Kingdom, and until it is accomplished, the wrath of God abides on the individual. As the “pillar and ground of the truth” (1 Tim 3:15), it is the responsibility of the church to keep this fact before the people. That is one of the reasons Jesus said that “repentance,” as well as “remission of sins” was to be “preached” (Lk 24:47). In my judgment the modern church has not done well in this matter.
The word “repent,” in all of its varied forms (repent, repented, repentance, repenting) is found forty-five times in Moses and the Prophets. Of those times, thirty-six refer to God Himself repenting (Gen 6:6,7; Ex 32:12,14; Num 23:19; Deut 32:36; Judges 2:18; 1 Sam 15:11,29,35; 2 Sam 24:16; 1 Chron 21:15; Psa 90:13; 106:45; 110:4; ; 135:14; Jer 4:28; 15:6; 18:8,10; 20:16; 26:3,13,19; 42:10; Ezek 24:14; Hos 11:8; 13:14; Joel 2:13,14; Amos 7:3,6; Jonah 3:9,10; 4:2; Zech 8:14). That leaves nine direct references to men repenting in all the Old Covenant writings (Ex 13:17; Judges 21:6,15; 1 Kgs 8:47; Job 42:6; Jer 8:6; 31:19; Ezek 14:6; 18:30).
By way of comparison repentance, in all of its varied forms, is mentioned sixty times in the New Covenant writings. Of those a single text refers to God Himself, where it is written “The Lord sware and will not repent, Thou art a priest for ever after the order of Melchisedec” (Heb 7:21).
It ought to be evident that something of an epochal nature occurred after the writings of Moses and the Prophets. John the Baptist, who was “sent from God” (John 1:6), called upon men to “Repent” (Matt 3:2; Mk 1:15). Luke says he came “preaching the baptism of repentance for the remission of sins” (Lk 3:3). He insisted that those seeking to be baptized by him “bring forth fruits meet for repentance” (Matt 3:6; Lk 3:8).
When Jesus began preaching, He also preached that men ought to “Repent” (Matt 4:17). When He sent His disciples out to preach, “they went out, and preached that men should repent” (Mark 6:12). Jesus said He came to call “sinners to repentance” (Matt 9:13; Lk 5:32). However, it is written of “the cities wherein most of His mighty works were done . . . they repented not” (Matt 11:20). He told people, “except ye repent, ye shall all likewise perish” (Luke 13:3), and announced “there is joy in the presence of the angels of God over one sinner that repenteth” (Luke 15:10).
But with all of that, there are precious few direct references to people repenting in the Gospels. So far as the record is concerned such occasions were exceedingly rare prior to Christ’s enthronement at the right hand of God.
To tell someone to “Repent” is equivalent to telling an impotent man, “Take up thy bed and walk,” or a man with a withered hand, “Stretch forth thy hand” (Matt 9:6; 12:13). In their own strength, men cannot do such things, as even the prophets testified. “Can the Ethiopian change his skin, or the leopard his spots? then may ye also do good, that are accustomed to do evil” (Jer 13:23). It is true of the whole of humanity, just as surely as it was true of favored Israel: “Why should ye be stricken any more? ye will revolt more and more: the whole head is sick, and the whole heart faint. From the sole of the foot even unto the head there is no soundness in it; but wounds, and bruises, and putrifying sores: they have not been closed, neither bound up, neither mollified with ointment” (Isa 1:5-6).
Yet, Peter delivers this word – and it is to be taken seriously. “REPENT!” He calls upon them to renounce what their response was to “Jesus of Nazareth,” a “man approved by God.” They must, as Jeremiah thundered, “thoroughly amend your ways and doings” (Jer 7:5). As Joel said, they were to “rend your heart, and not your garments, and turn unto the LORD your God” (Joel 2:13). As Isaiah said, “Let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto the LORD” (Isa 55:7). That is what is involved in repentance, and it had to be done – while Peter was speaking to them!
The modern church, for the most part, has very little to say about repentance. That is because convenient ear-tickling doctrines have been invented by men that gloss the presence of sin. Iniquity is being explained as something that is possibly inherited, and is often referred to as a “generational curse.” It may even be defined as a sickness, addiction, a malady that is physiological, or in one’s genetic makeup, and disassociated from one’s will. To such people, repentance from sin would be like repenting of having cancer, or some other disease. They have been taught to view sin as a consequence of something outside of the human will and responsibility. All of this fits handily into a psychological emphasis that is fueled by human wisdom and driven by delusion.
Instead of repenting, we now have “Christian counselors” who can lead the people into a more productive life through special routines, procedures, disciplines and even special diets. If, for example, people have outbursts of anger, they can enroll in an “anger-management” course. Thus, they are conveniently led to ignore the Holy Spirit’s word on the matter, “put off . . . anger” (Col 3:8).
Behind the Scenes
The Spirit takes us behind the scenes, shedding light on this great work of repentance. He reveals that “the goodness of God leadeth thee to repentance” (Rom 2:4). That is, the fact that an opportunity to repent is given testifies to the goodness of God, who is “not willing that any should perish, but that all should come to repentance” (2 Pet 3:9). Therefore, the fact that men are commanded to repent is itself proof that God is good, and that repentance is therefore possible.
It is also revealed that being “made sorry after a godly manner” leads “to repentance” (2 Cor 7:9). That is, when the heart is made sorrowful over what has been done, a pathway has been opened up that leads to repentance. It is therefore stated that “godly sorrow worketh repentance to salvation not to be repented” (2 Cor 7:10). In other words, when “godly sorrow” leads one to repent, the individual will not regret repenting, but will rather realize benefits that will lead to gladness of heart and satisfaction.
When our text states that those hearing Peter’s words were “pricked in their hearts,” it is to be understood that they were experiencing “godly sorrow” that leads to repentance. Through the Spirit, Peter perceived this sorrow, and told them to “Repent.”
We are even told that God can give a person repentance – even of sin that has taken control of the individual. “In meekness instructing those that oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth; and that they may recover themselves out of the snare of the devil, who are taken captive by him at his will” (2 Tim 2:26). Later in the book of Acts, Peter will boldly announce that Jesus has been exalted to “give repentance to Israel” (Acts 5:31).
Thus, from one point of view, when Peter calls upon the people to repent, he is requiring the people to do something impossible to the flesh. It is like Jesus saying to a paralytic, “Rise up and walk” (Lk 5:23), or telling an impotent man, “Rise, take up thy bed and walk” (John 5:8). It is like Peter himself saying to a lame man who had to carried here and there, “rise up and walk” (Acts 3:6). Yet, if the people will believe his word, they will, in fact, be given the power to repent. Further, Divine power is always dispensed and realized in the domain of faith. That is precisely why Jesus said, “If thou canst believe, all things are possible to him that believeth” (Mark 9:23). Where men do not believe, they cannot repent. Their impenitence is confirmation that they have not believed on Christ. Thus they do not hold His word in high regard, nor are they willing to renounce their sins. However, it is still their duty to repent.
ALL OF YOU, BE BAPTIZED!
“ 38b . . . and be baptized every one of you in the name of Jesus Christ for the remission of sins . . .”
Being filled with the Spirit, Peter knows how to answer the inquiry of the people. He does not have a handy manual of church doctrine in his hand, but rather has the Word of God in his heart. Christ’s word is dwelling in him richly, and therefore truth comes out of his mouth.
What Peter will now say has become a subject of disputation among professed believers. Even though the Lord commands His people to be “of one mind” (Rom 15:6; 2 Cor 13:11; Phil 1:27; 2:2; 1 Pet 3:8), the professing church does not have “one mind” on this subject. Wherever men are at variance with this word, they are at enmity with Christ, profession notwithstanding. There is no division in Christ (1 Cor 1:13), and therefore it is not possible for Him to bless contradicting views, or use them to accomplish His will.
BE BAPTIZED, EVERY ONE OF YOU
“ . . . and be baptized every one of you . . . ”Other versions read, “and let every one of you be baptized,” NKJV “and let each one of you be baptized,” NASB “every one of you, and have baptism,” BBE “and be baptized, each of you,” CSB “and each of you must be baptized,” GWN “and every one of you must be baptized,” NJB “and each one of you must be immersed,” IE and “and, as an expression of it, let every one of you be baptized.” WILLIAMS
Peter does not say baptism is a consideration, or an option to be pondered. He does not tell the people, “Now that you are saved, you need to be baptized.” There is no doubt that He remembered the words of the Lord Jesus. “He that believeth and is baptized shall be saved; but he that believeth not shall be damned” (Mark 16:16). Again, emphasizing what the Apostles themselves were to do, Jesus said, "Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit” (Matt 28:19). With the emphasis placed on the benefits themselves, Luke records Jesus as saying, “And that repentance and remission of sins should be preached in His name among all nations, beginning at Jerusalem” (Luke 24:47).
Each of these statements is no doubt a summation of what Jesus said, providing insight, and a key perspective of His words.
Not Baptized in the Spirit
This is not, as some suppose, a reference to being baptized in the Holy Spirit – a baptism that Jesus Himself performs (Matt 3:11; Mk 1:8; Lk 3:16). That baptism is not represented as a commandment, or an obligation to be fulfilled by men. It is more of a result than an obligation.
The baptism of which Peter speaks is something men do, and it is associated with many facets of spiritual life. A list of some of associations follows – things tied to baptism.
1. Repentance (Acts 2:38).
2. The remission of sins (Acts 2:38).
3. The gift of the Holy Spirit (Acts 2:38).
4. Believing (Mark 16:16; Acts 8:12; 18:8).
5. Salvation, or being “saved” (Mark 16:16; 1 Peter 3:21).
6. Being buried with Christ (Rom 6:4; Col 2:12).
7. In baptism we were raised with Christ (Rom 6:4; Col 2:12).
8. Being identified with Christ's death (Rom 6:3).
9. Becoming dead to sin (Rom 6:2-3).
10. Becoming alive to God (Rom 6:3-11).
11. The circumcision of Christ, in which the whole body of sin is cut away (Col 2:11-12).
12. Faith in the operation, or working, of God (Col 2:12).
13. Coming into Christ (Gal 3:27).
14. Putting on Christ (Gal 3:27).
15. A commandment (Acts 10:48).
16. The confession of Christ (Acts 8:36-37).
17. Gladly receiving the Word of God (Acts 2:41).
18. Washing away our sins (Acts 22:16).
19. Coming into one body through the Spirit (1 Cor 12:13).
20. Something that is done “in the name of the Father, the Son, and the Holy Spirit” (Matt 28:19).
Our baptism is a point from which holy reasoning proceeds – reasoning that can bring unparalleled confidence to the heart. The sixth chapter of Romans is a case in point. Here the issue is not whether or not a person should be baptized. Rather, it is assumed that the professing “Christian” has been baptized. Observe how Paul reasons with believers concerning their deadness to sin, and the total unreasonableness of catering to sin.
➪ We were baptized into Christ’s death (6:3).
➪ We were buried with Him by baptism into death (6:4a).
➪ We were baptized into Christ’s death in order that we might be raised from the dead (6:4b).
➪ We were raised from the dead to walk in newness of life (6:4b).
➪ Those truly planted in the likeness of Christ’s death will, in fact, also be in the likeness of His resurrection (6:5).
➪ Our “old man” is crucified with Christ in order that “the body of sin,” or whole sinful nature, might be destroyed (6:6a.
➪ The “old man” was crucified in order that we might not “serve sin” (6:6b).
➪ The one who is “dead to sin” is freed from its dominating power (6:7).
➪ If we are really “dead with Christ ,” we will “also live with Him” (6:8).
➪ Once Christ was “raised from the dead,” He never again returned to that domain (6:9-10).
➪ Just that surely, those in Christ are to consider themselves to be “dead indeed unto sin, but alive unto God through Jesus Christ our Lord” – or by means of our union with Him (6:11).
➪ In view of our condition in Christ, we are not to allow sin to reign in our “mortal bodies,” that we should yield to its every whim (6:12).
➪ Neither are we to yield our various capacities of expression to sin (6:13a).
➪ Rather, we are to yield those capacities to God, as those who are “alive from the dead” (6:13b).
➪ Now that we are saved by grace, we are no longer “under the Law” (6:14).
➪ Grace does not allow us to live in sin (6:15).
➪ Rather than being ruled ruthlessly against our wills, we are ruled by that to which we subject ourselves – whether of “sin unto death, or of obedience unto righteousness” (6:16).
➪ Baptism is “the form of the doctrine,” and was “obeyed from the heart” by those in Christ (6:17). The “doctrine” is the death, burial, and resurrection of Christ, which is depicted in baptism (6:17).
➪ The freedom realized when we were baptized into Christ’s death, and raised up by the glory of the Father, caused us to become “servants of righteousness” (6:18).
➪ Just as surely as those who have been baptized were once servants of sin, just that surely they are now to yield their capacities “to righteousness unto holiness” (6:19).
➪ When those who have been baptized were the servants of sin, they had no righteousness. They had no approved fruit in the things of which they are now ashamed, which things always conclude in death (6:20-21).
➪ Now, being made from sin and become servants to God, they have their “fruit unto holiness, and the end everlasting life” (6:22).
➪ All of this experientially confirms that “the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord” (6:23).
SOME GENERAL OBSERVATIONS
If, as some allege, baptism has nothing to do with salvation, then the sixth chapter of Romans is nothing more than the spurious ranting of a madman. In order to justify the doctrine of salvation without baptism, one must take Jehudi’s “penknife,” and cut this chapter out of the Bible. As long as it is there, it stands as a condemnation of those who make baptism optional.
Although these things may appear unrelated to our text, I have taken the time to say them because they explain WHY Peter spoke as he did. In the context of that day, with murderers of Jesus standing before him, and being filled with the Holy Spirit, he spoke in perfect accord with “the mind of Christ.”
IN THE NAME OF JESUS CHRIST
“ . . . in the name of Jesus Christ . . . ” Other versions read, “in the name of Jesus the Messiah,” CSB and “by the authority of Jesus the Messiah.” IE
Whatever one may think of baptism, Peter now associates it with Jesus Christ – the Savior of the world and Mediator of the New Covenant. You cannot connect unessential and optional things to the King of kings and Lord of lords. That would allow for men to be selective in their obedience.
Here, the phrase “in the name of Jesus Christ” means “of that upon which any action, effect, condition, rests as a basis or support; properly, upon the ground of; and of that upon which anything is sustained or upheld.” THAYER That is, they were to be baptized upon the basis of Christ’s person and command. If there was no other reason for being baptized than the word He gave to disciples (Matt 28:19; Mark 16:16), that was reason enough to cast down any suggestion that men should refuse to be baptized, or even hesitate to do so.
It is interesting that we have no example in the book of Acts of any convicted sinner refusing to be baptized, or any preacher of the Gospel saying it was not necessary to do so.
FOR THE REMISSION OF SINS
“ . . . for the remission of sins . . .” Other versions read, “for the forgiveness of your sins,” NASB “so that your sins may be forgiven,” NRSV “unto the remission of your sins,” ASV “so that your sins will be forgiven,” GWN “to show you have received forgiveness for your sins,” NLT “to the remission of sins,” YLT “so that your sins may be forgiven,” IE “with a view to the remission of your sins,” WEYMOUTH “that you may have your sins forgiven,” WILLIAMS “to [or, for; or, because of] [the] forgiveness of sins,” ALT and “for the forgiveness of and release from your sins.” AMPLIFIED
Owing to flawed theology, some have taken it upon themselves to wrest this text. These are people who consider baptism to be unrelated to salvation, even though it is specifically associated with Christ’s death, burial, and resurrection, upon which salvation is founded. The New Living Translation (a true misnomer) reflects this confusion: “to show you have received forgiveness of your sins.” The Amplified Bible also suggests this as a possible meaning: “because of the forgiveness of sins” – although “because” can refer to intent.
This argument (whether baptism is because of remission already received, or in order to the receiving of remission) rages around a single Greek word – eivj (eis). This is a preposition that can be translated in a number of ways, all of which are determined by the context. These possible translations include “into” (into the city, Matt 26:18) “toward” (to heaven, Lk 9:16), “in” (in the house, Mk 10:10) “among” (among the thorns, Mk 4:17), “to” (gave them over to, Rom 1:26), “for” (for a catch, Lk 5:4), “so that” (that they might be saved, 2 Thess 2:10), and “because of” (in the name of, Matt 10:41).
In the latter case, Jesus speaks of receiving a prophet “in the name of a prophet,” or because he is a prophet; and receiving a righteous man “in the name of a righteous man,” or because he is a righteous man. Seizing upon this usage, some reason that Peter was admonishing the people to be baptized because they had already been forgiven, and not in order to obtain re mission. Let us consider the implications of such a position.
➪ In such a case, Peter would have announced remission before they had received it.
➪ The people would have received remission before they had gladly received the Word.
➪ Remission would have been announced upon the basis of repentance alone.
➪ Newness of life would have been experienced without being identified with Christ’s death, into which death we are “baptized” (Rom 6:3-4).
The meaning of the text is that baptism was the appointed means through which the remission of sins was appropriated. This perfectly agrees with the words of the Lord Jesus Himself. Let it be clear, our doctrine must rest upon Divine utterance, not varied linguistic meanings. Here is what the Head of the church said. “He that believeth and is baptized shall be saved; but he that believeth not shall be damned” (Mark 16:16).
There are three activities to be considered. Two are done by men, and one is done by God: (1) Believe, (2) Baptized), and (3) Saved. The sequence in which Jesus used these words is beyond question, whether they are considered in Greek or in English. Theologically, men have viewed the appropriation of salvation in at least three different ways – as least as it touches upon this text.
➪ Believe, be baptized, be saved.
➪ Believe, be saved, then be baptized.
➪ Saved by Divine appointment, then believe, and after that be baptized.
There really is no question about this among honest souls. Jesus has spoken plainly, and, as His representative, Peter could not possibly have spoken in contradiction of the One in whose name he was preaching.
I am sure that none of the listeners would have disputed with Peter about whether or not they had to be baptized. After all, this was the only thing they could do perfectly, and it was perfectly doable. Being baptized is one of the very few things men can do with near-perfection. In view of this, it is a marvel that men have chosen to be so contentious about this ordinance, squabbling over its necessity as though it was vague, ambiguous, or not necessary. Men ought to rejoice to submit to be baptized – to have the opportunity to participate in an ordinance to which such marvelous and plenteous benefits are attached.
Keep in mind the magnitude of the sins of which this particular multitude was guilty: taking Jesus, crucifying Him, and killing Him by means of “wicked hands” (2:33). Now Peter announces a salvation so grand and so extensive that even these people can be forgiven! But Peter now provides further incentive to obey.
YOU WILL RECEIVE THE GIFT
“ 38c . . . and ye shall receive the gift of the Holy Ghost.” It is at this point that Peter separates baptism into Christ from John’s baptism. The re mission of sins is not the unique thing about this baptism, even though extensive arguments have arisen over that matter. John’s baptism was also in order to the remission of sins. As it is written, “John did baptize in the wilderness, and preach the baptism of repentance for the remission of sins” (Mark 1:4). And again it is said of John, “And he came into all the country about Jordan, preaching the baptism of repentance for the remission of sins” (Luke 3:3). You may recall that those who did not submit to John’s baptism are said to have rejected the counsel of God. “And all the people that heard him, and the publicans, justified God, being baptized with the baptism of John. But the Pharisees and lawyers rejected the counsel of God against themselves, being not baptized of him” (Luke 7:29-30). Who is the person willing to affirm that baptism into Christ has less importance than John’s baptism? In fact, we do have a record of “certain disciples” who had been baptized “unto John’s baptism.” When it was determined that they had not been baptized into Christ, and consequently had not received the Holy Spirit, “they were baptized in the name of the Lord Jesus” (Acts 19:1-5). This confirms that baptism into Christ supercedes and now even invalidates John’s baptism. This verse will lead us to that inevitable conclusion.
YE SHALL RECEIVE
“ . . . and ye shall receive . . .” Other versions read, “and you shall receive,” NKJV and you will receive,” NIV “and you will have . . . given to you,” BBE “then you will receive,” GWN “so that you may receive,” MRD and “then you also shall receive.” LIVING
Here is the first promise Peter directly offers to his hearers. He has already told them of Joel’s promise that “whosoever shall call upon the name of the Lord shall be saved” (2:21). However, he has provided no details on the matter of calling upon the name of the Lord. Now, the people are actually calling upon the name of the Lord, and Peter will tell them how salvation will be ministered to them. First, upon their baptism into Christ (Gal 3:27), they will experience “the remission of sins .” That is, the record of their sins will be “blotted out” (Isa 44:22; Acts 3:19), and their conscience will be freed from guilt (Heb 9:14). Now he tells them they will also receive a “gift.” This is not a gift that it is possible for them to receive, but is one they will receive. This is not something they ought to receive, but could possibly pass them by. Upon their repentance and baptism, this is what will be given to them by the exalted Christ.
THE GIFT OF THE HOLY GHOST
“ . . . the gift of the Holy Ghost.” Other versions read, “the gift of the Holy Spirit,” NKJV “and you will have the Holy Spirit given to you,” BBE “receive the Holy Spirit as a gift,” GWN “this gift, the Holy Spirit,” LIVING and “the free gift of the Holy Spirit.” ALT
Here we see the act of man and the promise of God tied together. Man is given something to do that brings him into the realization of a Divine commitment. This sheds some light on a statement made concerning this great salvation: “And being made perfect, he became the author of eternal salvation unto all them that obey Him” (Heb 5:9). This is not “obedience” as made known under the Law. That obedience had nothing to do with faith, for “the Law does not rest upon faith” NRSV (Gal 3:12). This is an obedience that springs forth from faith. As it is written, “Through Him and for His name's sake, we received grace and apostleship to call people . . .to the obedience that comes from faith” NIV (Rom 1:5).
“The Gift”
Ordinarily, we would think of a gift as something not attached to conditions. Here, however, is a gift from God that is connected with the conditions of repentance and baptism. Those conditions, however, do not produce a merit on the part of men, causing them to deserve the gift. Rather, they bring men into the area in which the gift can be received. Both repentance and baptism have separating qualities. Repentance separates us from the direction in which we lived, turning us around so that we face another goal, and progress toward it. Baptism separates us from the condition and guilt of our past, moving us from death to life, and from a defiled conscience to one that is purged. Now, “the gift” can be received – not because we deserve, but because we are in the place where it can be conferred.
It is to be understood that this gift is essential to salvation. It is not a mere novelty to be enjoyed, like a new possession that has no purposeful utility, but is only used during times of leisure or for purposes of entertainment.
“The Holy Spirit”
The “gift of the Holy Spirit” is the Spirit Himself, not something that He gives. Peter has already identified the enthroned Christ as the Giver: “Therefore being exalted to the right hand of God, and having received from the Father the promise of the Holy Spirit, He poured out this which you now see and hear” (Acts 2:33). Peter does not turn from his emphasis upon Christ the Giver to the Holy Spirit’s gifts.
This is the promise to which Jesus Himself referred when He said, “If any man thirst, let him come unto me, and drink. He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water” (John 7:38). Clarifying this word, the Spirit adds, “(But this spake He of the Spirit, which they that believe on Him should receive: for the Holy Ghost was not yet given; because that Jesus was not yet glorified)” (John 7:39). Thus, Jesus spoke of receiving something that was given, and Peter declared the same thing, referring to a gift that was to be received. The Holy Spirit Himself is the gift of reference.
Peter is particularly referring to the prophecy of Joel: “I will pour out of My Spirit upon all flesh” (Acts 2:17; Joel 2:28-29). That pouring was never intended for the apostles alone, for they were not “all flesh,” nor were they “sons and daughters.” While they did experience some unique gifts and abilities(Acts 2:43; 5:12; 2 Cor 12:12), the “gift of the Holy Spirit” was not unique to them. Nor, indeed, is there the slightest hint in the prophets of such a thing.
The receiving of the Holy Spirit is something that is common among all who are in Christ Jesus. No one should dispute this, for it is consistently declared.
➪ “And hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us” (Rom 5:5).
➪ “But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of His” (Rom 8:9).
➪ “For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father” (Rom 8:15).
➪ “What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own?” (1 Cor 6:19).
➪ “Who hath also sealed us, and given the earnest of the Spirit in our hearts” (2 Cor 1:22).
➪ “Now He that hath wrought us for the selfsame thing is God, who also hath given unto us the earnest of the Spirit” (2 Cor 5:5).
➪ “And because ye are sons, God hath sent forth the Spirit of His Son into your hearts, crying, Abba, Father” (Gal 4:6).
➪ “He therefore that despiseth, despiseth not man, but God, who hath also given unto us His holy Spirit” (1 Thess 4:8).
➪ “For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost” (Heb 6:4).
➪ “And he that keepeth His commandments dwelleth in Him, and He in him. And hereby we know that He abideth in us, by the Spirit which He hath given us” (1 John 3:24).
➪ “Hereby know we that we dwell in him, and He in us, because He hath given us of His Spirit” (1 John 4:13).
Now, I have only cited the texts that affirm those in Christ have, in fact, been given the Holy Spirit. I have not dealt with the various ministries performed through the power of the Spirit, or the sundry abilities that He confers upon men. Those considerations are not common to the household of faith, and our text is speaking of something that is common.
The Spirit that is promised is the same one Jesus had poured out – it was the gift Peter and those with him had received. That is the point of this word. The only meaningly exposure of these people to the Holy Spirit was taking place before them. Peter had interpreted it by saying it fulfilled the word of Joel, but He is offering to the people the very same Spirit he and the others had received.
Remember, Peter is laying the foundation of the church, and declaring the requirements for induction into Christ. His words cannot be referring to unique experiences, or to ones that were intended to be temporary. Nothing about Christ’s exaltation pertained to temporal conditions. Jesus is permanently out of Hades (2:27a). His body is forever out of the grave (2:27b). He has been raised from the dead to sit on David’s throne (2:30). He is exalted into the heavens for all of time (2:34). He has made Lord and Christ5 – invested with all power in heaven and earth for all time (2:36).
What is there about Christ’s exaltation that suggests He would pour out the Holy Spirit upon twelve men alone, with the purpose of giving them unique abilities that were intended for only a time. How can such a view in any way be termed “Gospel” – and why would Peter declare such a word to a general audience?
Now Peter will elaborate on the matter, leaving no doubt concerning what is intended by this word. He will speak with a clarity becoming of the occasion.
THE PROMISE IS TO EVERYONE WHO IS CALLED BY GOD
“ 39a 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.”
Peter now dispels all doubt about the applicability of the promise of the Spirit to his listeners. “The promise” of reference is the Holy Spirit. This expression is frequently associated with the sending of the Spirit to those who are in Christ Jesus.
➪ “And, behold, I send the promise of my Father upon you: but tarry ye in the city of Jerusalem, until ye be endued with power from on high” (Luke 24:49).
➪ “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” (Acts 2:33).
➪ “That the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith” (Gal 3:14)
➪ “In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that Holy Spirit of promise” (Eph 1:13).
➪ “And, being assembled together with them, commanded them that they should not depart from Jerusalem, but wait for the promise of the Father, which, saith he, ye have heard of me. For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence. (Acts 1:4-5).
This is not the promise of speaking in tongues, but the promise of giving the Holy Spirit. It is not the promise of miraculous gifts, but of receiving the Holy Spirit of God.
THE PROMISE IS TO YOU AND YOUR CHILDREN
“For the promise is unto you, and to your children . . . ” Other versions read, “the promise is for you and your children,” NASB “the promise is for you, for your children,” NRSV “the promise is to you and to your children,” RSV “the word of God is for you and for your children,” BBE “for the promise is made unto you, and to your children,” GENEVA “This promise belongs to you and to your children,” GWN “the promise that was made is for you and your children,” NJB “for Christ promised Him to each one of you . . . and to your children,” LIVING “For the promise [of the Holy Spirit] is to and for you and your children,” AMPLIFIED and “For this great promise is for you and your children.” PHILLIPS
This parallels with Joel’s words, “your sons . . . your daughters . . . your young men . . . your old men” (2:17; Joel 2:28). This was not an outpouring intended only for the Apostles. That is not what Joel promised, and it is not what Peter preached.
The promise of the Holy Spirit is included in the vast array of promises that were given exclusively to Israel. Thus Paul writes, “Who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen” (Rom 9:4-5).
The expression “to you and your children” confirms that “the promise” is to all generations of Jews. They only have to meet the conditions to receive it, just as the generation standing before Peter was about to receive it.
This being the case, there is no hint in Peter’s words that Israel would be summarily cut off, and the Gentiles would be grafted in their place. Although some do believe this has happened, this is not at all the case. Peter is not delivering a special Gospel for the Jews alone, but the “truth of the Gospel,” which pertains to all men (Gal 2:5,14; Col 1:5).
Once again, I emphasize that Peter is putting down the foundation, opening the door to the Kingdom of God with the “keys” that were given to him (Matt 16:19). His words cannot be viewed in a provincial manner, or as being applicable to a few, and only relating to the initial activities of the church.
THE PROMISE IS TO ALL WHO ARE AFAR OFF
“ . . . and to all that are afar off . . . ” Other versions read, “and to all who are far off,” NASB “for all who are far away,” NRSV “and even to the Gentiles,” NLT “even to those in distant lands,” LIVING and “it is also for people who are far away.” IE
Now Peter, speaking under the inspiration of the Holy Spirit announces that this promise is also applicable to other nations, both distant and disassociated with Israel.
These are the “other sheep” of whom Jesus spoke, declaring that He must “bring” them into the “fold” (John 10:16). Unwittingly, Caiaphas also spoke of this. “And one of them, named Caiaphas, being the high priest that same year, said unto them, Ye know nothing at all, nor consider that it is expedient for us, that one man should die for the people, and that the whole nation perish not. And this spake he not of himself: but being high priest that year, he prophesied that Jesus should die for that nation; and not for that nation only, but that also He should gather together in one the children of God that were scattered abroad” (John 11:49-52).
The promise of the Gentiles being participants in God’s great salvation was sprinkled throughout the Prophets. Here are a few of the references.
➪ “His name shall endure for ever: his name shall be continued as long as the sun: and men shall be blessed in Him: all nations shall call Him blessed” (Psa 72:17).
➪ “All nations whom thou hast made shall come and worship before thee, O Lord; and shall glorify thy name” (Psa 86:9).
➪ “The LORD hath made known his salvation: his righteousness hath he openly showed in the sight of the heathen. He hath remembered his mercy and his truth toward the house of Israel: all the ends of the earth have seen the salvation of our God” (Psa 98:2-3).
➪ “And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and His rest shall be glorious” (Isa 11:10).
➪ “Sing unto the LORD a new song, and His praise from the end of the earth, ye that go down to the sea, and all that is therein; the isles, and the inhabitants thereof” (Isa 42:10).
➪ “And He said, It is a light thing that Thou shouldest be My Servant to raise up the tribes of Jacob, and to restore the preserved of Israel: I will also give Thee for a light to the Gentiles, that Thou mayest be My salvation unto the end of the earth” (Isa 49:6).
➪ “The LORD hath made bare His holy arm in the eyes of all the nations; and all the ends of the earth shall see the salvation of our God” (Isa 52:10).
➪ “The Lord GOD which gathereth the outcasts of Israel saith, Yet will I gather others to Him, beside those that are gathered unto Him” (Isa 56:8).
➪ “And many nations shall be joined to the LORD in that day, and shall be My people: and I will dwell in the midst of thee, and thou shalt know that the LORD of hosts hath sent Me unto thee” (Zech 2:11).
➪ “Thus saith the LORD of hosts; It shall yet come to pass, that there shall come people, and the inhabitants of many cities: and the inhabitants of one city shall go to another, saying, Let us go speedily to pray before the LORD, and to seek the LORD of hosts: I will go also. Yea, many people and strong nations shall come to seek the LORD of hosts in Jerusalem, and to pray before the LORD” (Zech 8:20-22).
The acceptance of the Gentiles is one of the great aspects of the salvation that is in Christ Jesus with eternal glory. This was not a reaction to Israel’s rejection of Christ, but was a purpose determined before the foundation of the world, as confirmed by its announcement through the Prophets.
EVEN AS MANY AS THE LORD OUR GOD SHALL CALL
“ . . . even as many as the Lord our God shall call.” Other versions read,“as many as the Lord our God shall call unto Himself,” NASB “everyone whom the Lord our God calls to Him,” NRSV “even all those who may be marked out by the Lord our God,” BBE “as many as the Lord our God may call,” DARBY “It belongs to everyone who worships the Lord our God,” GWN “for all those whom the Lord our God is calling to Himself,” NJB “who has been called by the Lord our God,” LIVING and “[even] to and for as many as the Lord our God invites and bids to come to Himself.” AMPLIFIED
Here is an aspect of salvation that is not consitently declared these days. The promise of the Spirit is for “as many as the Lord our God shall call.” This puts the initiation of salvation in the Divine court. It all has to start with Him!
Those in Christ are referred to as “the called” (Rom 1:6), “called to be saints,” Rom 1:7; 1 Cor 1:2; ), and “them which are called” (1 Cor 1:24). Those for whom God works everything for good are said to be “called according to His purpose” (Rom 8:29), and those He justifies are said to be “whom He called” (Rom 8:30). The whole church, both Jews and Gentiles are referred to as those “whom He hath called” (Rom 9:24). We have been “called into the fellowship of His Son, Jesus Christ our Lord” NKJV (1 Cor 1:9). We were also “called into the grace of Christ" (Gal 1:6), and “called into liberty” NKJV (Gal 5:13), and “called in one hope of your calling” (Eph 4:4). We have been “called in one body” (Col 3:15), “called” into “His Kingdom and glory” (1 Thess 2:12), “called . . . unto holiness” (1 Thess 4:7), and “called” to “eternal life” (1 Tim 6:12). We have even been “called with a holy calling” (1 Tim 1:9), and only those who are “called . . . receive the promise of eternal inheritance” (Heb 9:15). God is described as “He which hath called you” (1 Pet 1:15) – the One who has “called you out of darkness into His marvelous light” (1 Pet 2:9), and “called . . . unto His eternal glory” (1 Pet 5:10).
Those in Christ are admonished to “see your calling” (1 Cor 1:26), and “make your calling and election sure” (2 Pet 1:10).
The Meaning of “Call”
We ought to expect any term that is associated with the Lord to be important, and pregnant with meaning. That certainly is true of this word– “call.”
The Greek word from which “call” is translated is proskale,shtai (pros-kal-eh-on-tie). Its root meaning is “to call to oneself; to bid to come to oneself,” THAYER and “summon, call in . . . appoint.” FRIBERG
There is a sense in which the call of God can be ignored. The prophets spoke of this – a very real call by God that was really despised.
➪ “Wherefore, when I came, was there no man? when I called, was there none to answer . . . ” (Isa 50:2).
➪ “Therefore will I number you to the sword, and ye shall all bow down to the slaughter: because when I called, ye did not answer; when I spake, ye did not hear . . .” (Isa 65:12).
➪ “I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear . . . ” (Isa 66:4).
➪ “ . . . I called you, but ye answered not” (Jer 7:13).
In the above sense, “many are called, but few are chosen” (Matt 22:14; 20:16). However, in the above texts from Matthew, a different word is translated “called.” It is not the same as the word used in our text. Matthew uses the word klhtoi, (klay-tos), which accents the idea of being “invited.” THAYER
Peter’s use of “called” is stronger than an invitation – although there is an invitation inherent in the call. We know this is the case because the promise is to “as many as the Lord our God shall call” – not as many as respond to the call. In this case, those who are “called” DO respond because they have been given “ears to hear” (Deut 29:4; Matt 11:15).
These two uses of the word “call” provide differing views of God’s activity man-ward. A “call” that is primarily an invitation views salvation prior to human involvement. That is a call that comes by means of the Gospel: “Whereunto he called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ” (2 Thess 2:14).
A “call,” in the sense of being effectual, is accounting for human involvement, explaining why they were saved. That view couples the “call” with those to whom the call came being “given” to “believe” (Phil 1:29).
Isaiah prophesied of this latter sense of calling. “I am sought of them that asked not for me; I am found of them that sought me not: I said, Behold Me, behold Me, unto a nation that was not called by my name” (Isa 65:1). The New American Standard Bible reads, “I permitted Myself to be sought by those who did not ask for Me; I permitted Myself to be found by those who did not seek Me. I said, 'Here am I, here am I,' To a nation which did not call on My name.”
The words “Behold Me, Behold Me!” speak of the kind of call of which our text speaks. It is the Divine explanation for why God was sought by them that asked not for Him, and was found by those who were not seeking Him. Paul confirms the truth of this grace when he wrote to the Romans, “But Esaias is very bold, and saith, I was found of them that sought me not; I was made manifest unto them that asked not after me” (Rom 10:20). This explains why the promise could be made to “as many as the Lord our God shall call.” It is not merely that an invitation was offered to those who were not seeking. The Lord declares “I have been found by those who did not seek me; I have shown Myself to those who did not ask for Me.” RSV
I want to reiterate that “the promise” is the one Peter declared was being fulfilled at that time – the promise made by Joel: “I will pour out my Spirit upon all flesh” (Joel 2:28; Acts 2:16-18). Peter is providing the rationale behind his words, “and you shall receive the gift of the Holy Spirit” NKJV (2:39). Upon repenting and being baptized, his hearers will surely receive this gift because the promise of the Spirit applies to them, and to their children, and even to the Gentiles – “everyone whom the Lord our God calls to Him.” RSV
Now we again see the utter absurdity of the teaching that says the Spirit was poured out only on the apostles, and was only intended for them. This view contradicts so many facets of the truth it is a marvel that anyone has embraced it.
➪ The promised Spirit was for all flesh (Joel 2:28a; Acts 2:17a).
➪ It was for the sons and daughters of the Jews (Joel 2:28b; Acts 2:17b).
➪ it was for the young men and the old man (Joel 2:28c; Acts 2:17c).
➪ It was for God’s servants and handmaidens (Joel 2:29a; Acts 2:18a).
➪ It was for the ones now being addressed by Peter (2:39a).
➪ It was for the children of the ones being addressed by Peter (2:39b).
➪ It was for the Gentiles, who were afar off (2:39c).
➪ Ten to fifteen years later, Peter affirms that the very same promise was fulfilled in the house of Cornelius (Acts 11:15).
➪ Paul affirms that the Spirit has been “poured out abundantly” upon all who are in Christ Jesus (Tit 3:6).
Truly the promise is to everyone the Lord our God shall call. That is not a word that became obsolete after the day of Pentecost. Throughout the Apostolic writings, the people of God are told of things that are wrought within them through the power of the Holy Spirit. These include love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, and temperance (Gal 5:22). It includes everything that falls under the categories of “righteousness and truth” (Eph 5:22). The love of God is shed abroad in our hearts by the Spirit (Rom 5:5). It is “through the Spirit” that we mortify the deeds of the body, subduing the sinful nature (Rom 8:13). The Spirit confirms to us that we are the sons of God (Rom 8:16). From within, He helps our infirmities through effectual intercession (Rom 8:26-27). Righteousness, peace, and joy are all realized through Him (Rom 14:17). We “abound in hope” through His power (Rom 15;14). The New Covenant in which presently participate is administered by the Spirit (2 Cor 3:8). He is the One who is changing us from glory to glory, conforming us to the image of God’s Son (2 Cor 3:18). We even obey the truth “through the Spirit” (1 Pet 1:22).
What is there about life in Christ Jesus that does not require an abundant “supply of the Spirit” (Phil 1:19)? What part of the newness of life is independent of the Holy Spirit? Even at the threshold of the experience of salvation, we are washed, sanctified, and justified “by the Spirit of our God” (1 Cor 6:11).
All of these things were neither known by the people nor declared to them by Peter on the day of Pentecost. However, Peter spoke so as to awaken holy expectation. Something significant had happened to Christ’s disciples when the Spirit was poured forth upon them, and it would be no different for those who heard his voice. He did not tell the people how they would react, or what external phenomenon might take place. Peter devoted not so much as a syllable of speech to such things. All of that would have been pointless, for such things are determined by the Lord Himself. He did not tell the people the same outward things they had experienced would also be realized by the hearers. Today, there are some men who are telling people such things, but Peter did not. That was not the manner of his preaching.
Peter has accented Christ Jesus, who is the One pouring forth the Spirit. He told the people the exalted Christ did this (Acts 2:33). Now he assures the people that the pouring, or shedding forth, was not completed. It was for them also.
HE HAD MORE TO SAY
“ 40a And with many other words did he testify and exhort . . .”
Once again, let me remind you that we are being exposed to a man who is filled with the Holy Spirit. His mental and expressive capacities are sanctified, and the Holy Spirit is actually speaking through him – even though Peter is well aware of what he is saying. His spirit has been “joined” to the Lord, and they are “one spirit” (1 Cor 6:17). When He was yet among them, the principle of speaking to which we are now being exposed, was revealed by Jesus. “But when they deliver you up, take no thought how or what ye shall speak: for it shall be given you in that same hour what ye shall speak. For it is not ye that speak, but the Spirit of your Father which speaketh in you” (Matt 10:19-20).
Peter has not been “delivered up,” in the sense of that Matthew text. However, he is standing before the people who took, crucified, and killed Jesus through the hands of lawless men. The Lord is giving him words to say. He is not doing it in a mechanical and impersonal way. Jesus is rather enabling Peter to correlate Scripture, associate his experience of Jesus with the anticipatory words of the prophets, and consciously speak the mind of the Lord while in perfect accord with it.
We must therefore take Peter’s words as a revelation of the mind of the Lord. This is precisely how the Spirit speaks. It is exactly how the Lord of glory thinks. This is not the mere expression of a man, but the words of someone who has been joined to the Lord and knows it.
WITH MANY OTHER WORDS
“And with many other words . . .” Other versions read, “And with much more such words,” BBE “Peter said much more,” GWN “in many other words,” MRD “he spoke to them for a long time using many other arguments,” NJB”then Peter continued preaching for a long time,” NLT “then Peter preached a long sermon,” LIVING “Peter was warning them with many other words,” IE “and with many more appeals,” WEYMOUTH “with many more words he continued,” ISV “and [Peter] nsolemnly and earnestly witnessed . . . with much more continuous speaking,” AMPLIFIED and “Peter said much more than this.” PHILLIPS
Peter is not finished. The matter salvation is not simplistic and momentary as some have led us to believe. The main objective here is not to make sure the people are baptized – even though that must be done. He will assist the people in discerning the gravity of their situation.
“MANY Other words”
Peter uses “many other words.” The word “many” is a significant one. It indicates a large quantity, yet is not limited to quantity. It comes from the Greek word plei,osin (plei-o-sen), which has a root meaning of “numerous, abundant, plenteous,” THAYER “heartily . . . a long time,” UBS “great in degree of comparison.” GINGRICH The word also implies “greater in quality, superior, more excellent.” STRONG’S It incorporates the idea of “further” STRONG’S – that is, Peter developed the thought extensively more.
This is an aspect of “reasoning” – being able to take a thought and develop it further, showing the full sense of it, so that a fuller perspective comes within reach of the hearer. The modern church is especially weak in the area of reasoning with words. You may recall that when Paul spoke to Felix he “reasoned of righteousness, temperance, and judgment to come” (Acts 24:25). The result was that Felix “trembled,” and asked Paul to leave. Oh, that those who profess to be preachers and teachers were more adept in the holy art of “reasoning” on the things of God! Such an activity will often call for “many more words.”
A Modern Situation
I have often heard some question whether or not people knew what they were doing when they were baptized. Of course, no person who has “obeyed the form of the doctrine” delivered to them knew at that time what he now knows of his baptism (Rom 6:17). The original sincerity of the individual is not to be determined by the level of understanding that is realized after years of growth.
Perhaps one way to ensure an acceptable level of sincerity, is to use the “many other words” method. Rather than attempting quick and easy conversions with a minimal amount of effort on the part of the speaker, and abbreviated thinking on the part of the hearer, why not make every effort to clarify the real situation of the hearer?
Behold how the man who is filled with the Spirit speaks. This will, in part, account for the response that will be realized.
TESTIFY AND EXHORT
“ . . . did he testify and exhort . . .” Other versions read, “testified and kept on exhorting,” NASB “he warned them and pleaded with them,” NIV “many other arguments and exhorted them,” NRSV “he gave them his witness, offering them salvation,” BBE “testified and strongly urged them,” CSB “bore witness and continued to exhort them,” ESV “he besought and exhorted them,” GENEVA “he testified to them, and entreated of them,” MRD “strongly urging all of his listeners,” NLT “he was encouraging them,” IE “solemnly warned and entreated them,” WEYMOUTH “he continued to bear testimony, and kept entreating them,” MONTGOMERY “warned (reproved, advised, encouraged) them,” AMPLIFIED “he gave his testimony and implored them,” PHILLIPS and “urgently warning and urging.” ALT
To testify means to “earnestly, religiously to charge . . . to attest, testify to, solemnly affirm,” THAYER “earnestly ask, strongly tell, strongly urge, insist,” FRIBERG “declare solemnly and emphatically, charge under solemn oath,” UBS “to make a serious declaration on the basis of presumed personal knowledge,” LOUW-NIDA and “to be in earnest.” LIDDELL-SCOTT
You see, then, with what vigor Peter speaks to the people. He is at once solemn, emphatic, and earnest. He affirms, insists, and urges. There is no casualness in his words. The content, tone, and manner of his speech all convey the ideas of importance and urgency.
The word “exhort” is also a significant one, denoting pressing the issue upon the hearers. It has a lexical meaning of “call for, summon . . . entreaty . . . admonish,” THAYER “speaking with persistence, earnestly ask for, implore, urge,” FRIBERG and “to plead for, earnest request, appeal.” LOUW-NIDA
Again, behold the manner in which Peter speaks, calling for action, summoning, admonishing, imploring, urging, and earnestly persisting. He does not leave his hearers with the slightest suggestion that what he has affirmed can be ignored, or that an immediate response is not essential. He knows he is dealing with people who have unwittingly been the vassals of the devil. He is sensitive of the fact that such people must be snatched from the fire, and that the laborer who does so must show mercy, being “mixed with fear” NIV (Jude 1:23). He has not proclaimed an alternative Gospel, but the only one that is invested with Divine power (Rom 1:16). He has not declared a Savior that is one of many, but One who is the “only Name under heaven given among men, whereby we must be saved” (Acts 4:12). There is only one acceptable response to such a Redeemer, and it must not be delayed.
Oh, the utter bane of shallow and frothy approaches to evangelism that leave men thinking they can delay to “repent and be baptized!” May the Lord remove from men all gospels that leave people thinking they can delay to obey the Gospel. There is no place in earnest appeals for the souls of men for levity, casualness, and intellectual novelty! Our text confirms this is the case, so there is no need to argue the point.
Is there a thinking man in all the world that imagines Peter could have done better with a video presentation? Would he have been wiser to have couched his presentation in a modern scenario of life, or filled it with contemporary illustrations? How would he have faired if he had presented only the introduction to Gospel, and asked the people to come back tomorrow so they could hear the rest? To some, all of that may seem like pointless chatter. However, it is my firm persuasion that the modern gurus of evangelism have not improved on the approach of Peter.
Candidly, I am angry at those who have handled this text in a cursory manner, and have taught others to do the same. I am angry because I myself was a victim of their misguided and uninformed manners. Like the religious leaders of Jesus’ day, they have muddied the waters and blocked the door of entrance to the Kingdom of God (Matt 23:13)! My personal persuasion is that Peter would not be welcomed in the average church. If that is true then Jesus is not welcomed either (Luke 10:16).
SAVE YOURSELVES FROM THIS UNTOWARD GENERATION
“ 40b . . . saying, Save yourselves from this untoward generation.”
Luke will now give a summation of Peter’s extended words. This is the matter concerning which he delivered “many other words.” it was the point concerning which he testified and exhorted, speaking persistently, with great urgency, and with imploring tones.
SAVE YOURSELVES
“ . . . saying, Save yourselves . . .” Other versions read, “Be saved,” NKJV “come out,” BBE “live ye from,” MRD and “escape from,” WEYMOUTH
Peter’s words will make no sense to a Babylonian, or someone at home in the nominal church. But they are serious words. Even the sound of them arrests our attention. “SAVE YOURSELVES!”
Here, the word “save” does not mean tor emit sins, be justified, or raised from death in trespasses and sins. This is something assigned to men, and it is to be done. Peter will be specific in his use these words. Let me first establish what “save” means. This is not a simplistic thing that does not relate to actual life. I know that for some, salvation, or being saved, is nothing more than a theory, with no real substance to it.
The word “save” comes from a word with this lexical meaning: “to keep safe and sound, to rescue from danger and destruction . . . to bring safe forth from . . . save from evils that obstruct,” THAYER “to deliver, to rescue, to make safe,” LOUW-NIDA and “escape to a place,” LIDDELL-SCOTT
There are two perspectives seen in the word “save.” First, what one is saved from, and second, what one is saved to. Speaking of salvation in general, we are saved:
➪ From sin to righteousness.
➪ From death to life.
➪ From Satan to Christ.
➪ From condemnation to justification.
➪ From the power of Satan to God.
➪ From darkness to light.
➪ From vanity to purpose.
➪ From bondage to freedom.
➪ From deception to illumination.
➪ From alienation to reconciliation.
➪ From uselessness to sanctification.
➪ From enmity to fellowship.
➪ From having no part to obtaining an inheritance.
In this text, the emphasis in placed on the “from” – what we are saved from. There is a further emphasis on human involvement, so that the meaning of saved is synonymous with ESCAPE. Here we are speaking of getting away from, coming out of, departing, running away, and fleeing. There is a realm in which unspeakable danger – yea, eternal jeopardy – exists! Peter calls upon his listeners to get out of that realm – escape from it, flee from it, depart from it. “SAVE YOURSELVES!”
FROM THIS UNTOWARD GENERATION
“ . . . from this untoward generation.” Other versions read, “this perverse generation,” NKJV “this corrupt generation,” NIV “this crooked generation,” RSV “this evil generation,” BBE “froward generation,” GENEVA “the evils of the nation,” LIVING “this twisted generation of people,” IE “that crooked age,” WILLIAMS “this crooked (perverse, wicked, unjust) generation,” AMPLIFIED “this perverted generation,” PHILLIPS and “this wicked people.” GNB
And what is it from which they are to save themselves? It is not from sin, for Jesus alone can for that! It is not from condemnation, for they must be “delivered” from that. It is not from the power of darkness, for that is work the Lord alone can accomplish (Col 1:13).
This escape is from a generation – a generation that is headed in the wrong direction, and is destined for condemnation.
“Generation”
Precisely what is a generation? A generation refers to one’s nativity or birth (Gen 31:3; Matt 1:17). It is a people who are of the same stock, having been begotten by a common father – a family (Matt 17:17; Mk 9:19). It can be a race of men, or a multitude of people living at the same time (Matt 24:34; Mk 13:30; Lk 1:48). It can also refer to an age, or period of time (Acts 14:16; Eph 3:5; Col 1:26).
There are entire periods of time that are especially noted for evil – like the days of Noah (1 Pet 3:20; Gen 3:5,11,13). There are whole groups of people who are noted for their wickedness – like Sodom and Gomorrah (Gen 18:20; 19:13). There is a generation that is noted for cursing father and mother, being pure in their own eyes though not washed from their filthiness, who are lofty in their own eyes (Prov 30:11-14). God was especially grieved with a whole generation of Israelites (Psa 95:10).
God said there were generations who hated Him (Ex 20:5; Deut 5:9). Asaph the psalmist spoke of a generation who “set not their heart aright, and whose spirit was not steadfast with God” (Psa 78:8). Jeremiah spoke of a generation associated with God’s wrath (Jer 7:29). John the Baptist and Jesus spoke of a “generation of vipers” (Matt 3:7; 12:34). Jesus spoke of an “adulterous and sinful generation” (Mk 8;38).
It is imperative that a person comprehend the kind of generation in which he is living. David spoke of a generation that sought God (Psa 24:6). He also mentioned “the generation of the upright” (Psa 112:2), and “one generation” that would praise God’s works “to another” generation (Psa 145:4). What kind of people are you identified with? To what “generation” do you willfully belong?
“Untoward”
An “untoward” generation is one that is directionally crooked, curved, and headed in the wrong direction. Morally and spiritually it is a perverse, wicked, unfair, surly, and froward generation. STRONG’S An “untoward generation” is opposed to God, and thus chooses its own way over the ways of God. The thoughts and ways of such a generation contradict the thoughts and ways of God, and are set in opposition to Him. Given the opportunity to do so, there is nothing such a generation will not do to maintain its own wicked preferences. Untoward generations have yielded men who killed their own brother (Gen 4:8), those who murmured against Moses (Ex 16:2), and others who killed the Prophets (Matt 23:31). There have been others who “killed the prince of life” (Acts 3;15), stoned Stephen (Acts 7:59), and took a vow not to eat until they had killed Paul (Acts 23:12). Those who seek the Lord must escape from such a generation, saving themselves from it.
Noah lived in such a generation, and therefore had to escape from it. By faith he “prepared an ark to the saving of his house” (Heb 11:7), saving himself from an untoward generation. Angelic messengers from the Lord urged Lot to save himself from an untoward generation, saying, “Escape for thy life; look not behind thee, neither stay thou in all the plain; escape to the mountain, lest thou be consumed” (Gen 19:17).
Those to whom Peter was speaking were part of an untoward religious generation. They honored God “with their lips, but their heart was far from” Him (Matt 23:8). Using “many other words,” Peter urged his listeners to come out from that generation – to separate themselves from it, thus saving themselves from its dreadful destiny.
By repenting, they were turning around, forsaking the direction of the “untoward generation,” and having no more to do with it. Their hearts and minds would now be set in another direction, and affections set on things above. They were thus turning from their way “to God” (Acts 26:20), for repentance is “toward God” (Acts 2021). By being baptized, they were becoming “dead to sin” by virtue of being baptized into Christ’s death (Rom 6:3,11). Thus they would be escaping from the world, which lies “under the sway of the wicked one,” NKJV and is therefore condemned (1 John 5:19). This, of course, would bring them into accord with the will of God, which moved Jesus to give Himself “for our sins, that He might deliver us from this present evil world” (Gal 1:4).
In our deliverance from the world, we are given something to do, just as Israel was given when they were saved out of the land of Egypt. The Holy Spirit speaks of that great deliverance after this manner.
➪ “ . . . the Lord, having saved the people out of the land of Egypt” (Jude 1:5).
➪ “I brought up Israel out of Egypt, and delivered you out of the hand of the Egyptians, and out of the hand of all kingdoms, and of them that oppressed you” (1 Sam 10:18).
➪ “Ye have seen what I did unto the Egyptians, and how I bare you on eagles' wings, and brought you unto myself” (Ex 19:4).
➪ “And they departed from Rameses in the first month, on the fifteenth day of the first month; on the morrow after the passover the children of Israel went out with an high hand in the sight of all the Egyptians” (Num 33:3).
➪ “And Moses told his father in law all that the LORD had done unto Pharaoh and to the Egyptians for Israel's sake, and all the travail that had come upon them by the way, and how the LORD delivered them” (Ex 18:8).
And yet, there was a sense in which Israel saved themselves from Egypt – by doing the things God required of them. I trust you have not forgotten the extensiveness of their involvement in the deliverance. Here are some of their activities.
➪ Killed the passover lamb (Ex 12:21).
➪ Placed the blood of the lamb upon their doorposts, on the side and on the top (Ex 12:7-7).
➪ Roasted the passover lamb and made unleavened bread (Ex 12:8).
➪ Ate the passover lamb, with unleavened bread and bitter herbs (Ex 12:8-10).
➪ Girded themselves, and held their staffs in their hands (Ex 12:11).
➪ Spoiled the Egyptians, gathering gold, silver, and clothing (Ex 12:35).
➪ Carried their bread-dough, and bound their kneading troughs in their clothing upon their shoulders (Ex 12:34).
➪ Took their flocks, and herds, “even very much cattle” (Ex 12:38).
➪ Baked unleavened cakes and brought them out of Egypt (Ex 12:39).
Now, Peter calls upon people to engage in activities associated with deliverance from sin, and thus separate themselves from the “untoward generation” among whom they found themselves.
What About Today
While it may not be popular to do so, it seems to me that there is a need to make the people more aware of the jeopardy of remaining connected to an “untoward generation.” The church must make much of this facet of salvation to our generation. If the revealed will of God is to “deliver us from this present evil world” (Gal 1:4), then bringing the world into the church is a most serious transgression. If men are allowed in the church while holding on to worldly manners and values, then we must treat this word from Peter – a man filled with Spirit, as though it has no relevance for the people of our time. God will not treat lightly those who so blatantly impose their corrupted wills upon us. Such people are a blotch on the church, and must be thrust from it.
THEY THAT GLADLY RECEIVED HIS WORD
“ 41a Then they that gladly received his word were baptized . . . ”
How will such an uncompromising word be received by the people? They have been charged with killing Christ, even though He was approved by God in their very midst by incontestable miracles, wonders, and signs. Peter has called upon them to repent, turning from their wicked ways, and to be baptized for the remission of their sins. Now, what will they do?
THEY THAT GLADLY RECEIVED HIS WORD
“Then they that gladly received his word . . . ” Other versions read, “So then, those who had received his word,” NASB “those who accepted the message,” NIV “those who welcomed his message,” NRSV “those who gave hearing to his words,” BBE “those who accepted what Peter said,” GWN “some of them readily received his discourse,” MRD “accepted what he said,” NJB “believed what Peter said,” NLT “who joyfully welcomed his Message,” WEYMOUTH “those who accepted and welcomed his message,” AMPLIFIED and “the ones gladly welcoming His Word.” LITV
You will note that a number of the later translations omit the word “gladly.” Here again, we are faced with differing manuscripts, and the human choice of the later manuscripts over the earlier ones – and the earliest ones are still around 300-400 A.D.
Let us take the word that is common to all accepted manuscripts – the one translated “received.” The Greek word is avpodexa,menoi(ap-od-ekh-om-enoi). The accepted lexical meaning of this word is, “accept what is offered, to receive with joy, to receive into the mind with assent, to approve,” THAYER and “welcome, receive favorably . . . recognize, acknowledge, praise for.” FRIBERG
Even if we had no access to manuscripts and lexicons, we should know that it is the peculiar quality of faith to joyfully receive. Would anyone care to postulate that God would honor someone who reluctantly received – if there is such a thing in Christ Jesus. Can one welcome and receive something from God with bitterness of soul and chaffing of spirit? And, where is there an example of such a thing in Christ Jesus?
I have taken the time to briefly mention this matter because of the text itself. Peter has not spoken casually, but forthrightly. He has not made suggestions, but earnestly pled for an immediate and uncompromising response. I do not believe it is possible to receive such words without gladness. The prospect of the conscience being purged from such guilt as taking, crucifying, and slaying Jesus could not but produce gladness in the hearts of those hearing this word.
Thus, the Spirit has done His work of conviction, or reproving, just as Jesus said He would. “And when He is come, He will reprove the world of sin, and of righteousness, and of judgment” (John 16:8).
➪ OF SIN – “because they believe not on Me” (John 16:9). That is, they did not believe on Jesus even though God had clearly approved of Him. They did not believe on Jesus even though He “went about doing good, and healing all who were oppressed of the devil” (Acts 10:39).They did not believe on Him, even though no one could convince Him of sin, or find a legitimate fault in Him (John 8:46; 18:38).
➪ OF RIGHTEOUSNESS – “because I go to My Father and ye see Me no more” (John 16:10). That is, the Father received and welcomed Him, enthroning Him at His right hand. That substantiated that He was, in fact, righteous. In fact, He is “the Righteous One” (1 John 2:1).
➪ OF JUDGMENT – “because the prince of this world is judged” (John 16:11). This was confirmed in the fact that it was not possible for Jesus to be held in realms of the dead, or by him who “had the power of death, that is, the devil” (Heb 2:14). Jesus thoroughly and unquestionably overcame the devil, even at His own weakest point (2 Cor 13:4). No person aligned with the devil will be able to avoid being cast into the lake of fire with him.
And what do people do when they “gladly receive” the Word? They joyfully yield to it, and that with great expectation.
WERE BAPTIZED
“ . . .were baptized . . . ” Other versions read, “had baptism,” BBE and “were immersed.” IE
Here we are confronted with the first act of obedience to the Gospel. If those who “obey not the Gospel” will suffer the vengeance of Christ (2 Thess 1:8), then what do you suppose the prospects are of those who obey it? They were baptized just like Peter had commanded them to be – as those who had repented, and for the remission of their sins. No one contested what Peter had said. Furthermore, it is obvious that his extended words buttressed what he had told them to do, so that it made perfect sense to “be baptized in the name of Jesus Christ for the remission of sins” (2:38).
The first visible response of the people was not praying, but being baptized – and that is a matter of record – inspired record. Under the conditions of Pentecost, it would have been out of order to pray for salvation.
THREE THOUSAND SOULS WERE ADDED
“ 41b . . . and the same day there were added unto them about three thousand souls.”
We do not know the time of day at this time. When Peter commenced speaking, it was only the third hour of the day – nine O’clock in the morning. We know that Peter said “many other words,” and the preaching went on for “a long time,” NJB with Peter preaching “a long sermon.” NLT This is “long” by Jewish definition, not by the American church. In Nehemiah’s day, when an awakening took place, the people spent half a day (eight hours) in sacred activity. They heard the priests read “in the book of the law of the LORD their God one fourth part of the day; and another fourth part they confessed, and worshipped the LORD their God” (Neh 9:3). Earlier, Ezra had read the book of the Law to everyone who “could hear with understanding” “from the morning unto midday” (Neh 8:2-3). I find it difficult to conceive of the announcement of a glorified and saving Jesus to have less of an impact upon the people than revivals under the Law, which had a diminishing glory, as compared to the greater glory of the New Covenant (2 Cor 3:8-11).
THE SAME DAY
“ . . . and the same day . . . ” Other versions read, “that day,” NKJV “on that day,” MRD “that very day,” NJB “on that one day,” WEYMOUTH and “on that day alone.” PHILLIPS
This is still the day that started with the disciples being together with one accord and in one place. It is obvious that Divine blessing has an impact on how people consider “time.” So far as the record is concerned, no one is discontent with the nature or length of the meeting. Of course, this was an epochal day, and it is fitting that a lot is accomplished in it.
THREE THOUSAND SOULS
“ . . . there were added unto them about three thousand souls.” Other versions read, “three thousand were added to their number,” NIV “three thousand persons were added,” NRSV “three thousand souls were joined to them,” BBE “3,000 people were added to them,” CSB “there were added to the church about three thousand souls,” GENEVA “about 3,000 people were added to the group,” GWN “about 3,000 in all,” NLT “three thousand persons united with them that day,” WILLIAMS and “about three thousand souls were added to the number of disciples,” PHILLIPS
The last known number that were said to have been “together” was one hundred and twenty (Acts 1:15). Now, in a single day, the number of disciples swells to at least 3,120, for 3,000 were “added” to their number. That is a 2600% increase! In other words, at the end of the day, there were 26 times as many disciples than there were at the beginning!
Isaiah prophesied of this time, when Zion travailed and brought forth children. “Who hath heard such a thing? who hath seen such things? Shall the earth be made to bring forth in one day? or shall a nation be born at once? for as soon as Zion travailed, she brought forth her children. Shall I bring to the birth, and not cause to bring forth? saith the LORD: shall I cause to bring forth, and shut the womb? saith thy God” (Isa 66:8-9). Notice the holy reasoning.
➪ No one had ever heard of such a thing. “Who hath heard such a thing?”
➪ Can the earth produce a harvest in a single day? “Shall the earth be made to bring forth in one day? ”
➪ Can a nation be born at once, or suddenly? “ . . . or shall a nation be born at once?”
➪ As soon as travail began, the birth was consummated. “ . . . for as soon as Zion travailed, she brought forth her children.”
➪ Does God cause the infant to mature in the womb, and yet no birth take place? “Shall I bring to the birth, and not cause to bring forth? saith the LORD: shall I cause to bring forth, and shut the womb? saith thy God.”
Indeed, in this single day, a nation was born within a nation, and a people were produced where there had been no indication of hope. We shout with the Psalmist, “This is the LORD'S doing; it is marvellous in our eyes” (Psa 118:23).
ANOTHER CONSIDERATION
There is something else to be noted here – something that confirms the superiority of the New Covenant. When the Law was given from Sinai, people did not “gladly receive the word.” Instead, the people called for Aaron to make them an idol, to which they ascribed their deliverance from Egypt. Indignant with the reprehensible sight Moses called out, “Who is on the LORD'S side? let him come unto me. And all the sons of Levi gathered themselves together unto him” (Ex 32:26). These were to Moses what the eleven were to Peter, standing with him. What will Moses have them do? You that would serve God under a system of law, hear what Moses said. “Thus saith the LORD God of Israel, Put every man his sword by his side, and go in and out from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbor” (Ex 32:27). There is the first record of the law working wrath, just as Paul said it did: “Because the law worketh wrath” (Rom 4:15).
The outcome of that dreadful day is recorded for our admonition “upon whom the ends of the world are come” (1 Cor 10:11). “And the children of Levi did according to the word of Moses: and there fell of the people that day about three thousand men” (Ex 32:28). Thus, when the Law was given, and in keeping with its nature, “about three thousand died.” But on this day, when the risen Christ “shed forth” the Holy Spirit upon His disciples, three thousand were made alive: “and the same day there were added unto them about three thousand souls” (Acts 2:41). They are said to have been “added” when they “gladly received his word” and “were baptized.”
Peter and those with him reaped here where others had sown, including John the Baptist and the Lord Jesus Himself. They also reaped where Holy Spirit had done His work, and where the reigning Christ had shed forth His Holy spirit.
IT DID NOT STOP THERE
“ 42 And they continued steadfastly in the apostles' doctrine and fellowship, and in breaking of bread, and in prayers.”
For many, this would have been enough: long preaching, and three thousand souls added. “Let the names be added to the roles, and life continue on as it had been before” – that is how the flesh thinks. But that is not how these people thought. Remember, we are being exposed to the real work of God. We have been exposed to how men speak when they are filled with the Holy Spirit. We have seen the focus of Spirit-filled men. We have also witnessed how people initially respond who gladly receive the Word. However, it did not end there. The Spirit will witness concerning the ongoing effects of people having their sins forgiven and receiving the gift of the Holy Spirit.
THEY CONTINUED STEADFASTLY
“And they continued steadfastly . . . ” Other versions read, “were continually devoting themselves to,” NASB “devoted themselves to,” NIV “kept their attention fixed on,” BBE “persevered in,” DARBY “were persevering in,” DOUAY “continued in,” GENEVA “remained faithful to,” NJB “joined with other believers in regular attendance at,” LIVING “the believers dedicated themselves to,” IE “were constant in listening in,” WEYMOUTH “steadfastly persevered,” AMPLIFIED “continued steadily learning,” PHILLIPS and “spent their time.” GNB
Newness of life does not ebb and flow, moving back and forth, and up and down. It is not erratic, wandering here and there, characterized by inconsistency, and blowing hot and cold. Admittedly, these characteristics are found within the professing church, but not in the one that Jesus is building.
The expression “continued steadfastly” comes from a single Greek word – proskarterou/ntej (pros-kar-ter–oon-tez). Lexically it means, “to persevere in anything, to give constant attention to a thing . . . to adhere . . . to be devoted or constant . . . steadfastly attentive unto, to give unremitting care to a thing . . . to continue all the time,” THAYER “to persist at, stay by... occupy oneself diligently with, pay persistent attention to, persevere in,” FRIBERG “keep close company with,” UBS “to continue to do something with intense effort, with the possible implication of despite difficulty, to keep on,” LOUW-NIDA “to persist obstinately,” LIDDELL-SCOTT “spend much time in,” LEH “busy oneself with, be busily engaged in be devoted to.” GINGRICH
For these believers, the day of Pentecost was a start, not a consummation. Continuing steadfastly involved persistence, faithfulness, devotion, and constant attention. It included, intensity, keeping on, and spending a lot of time. For these people, in rising to “walk in newness of life” (Rom 6:34), everything had become new, and old things passed away (2 Cor 5:17). They did not simply add something new to their lives, like seasoning to a pot of soup. In fact, they threw out the old pot, and began consuming something new!
The things in which these brethren “continued steadfastly” are of note. This is the beginning of the church. It is the time when the Spirit was first “shed forth” by the exalted Christ. It is the time when the proper foundation was put in place, and the right perspective of the death, burial, and resurrection of Christ was declared. There was not contamination at this point, no diversion, and no corruption. This was to the new creation what Adam was to the natural creation. Ulterior motives had not yet been developed, and the old serpent was reeling from his absolute defeat. If ever the focus was right, it was at the time of our text.
What will the people conclude from the things they have heard? Where will they place their emphasis. What will be precious to them? How will they conduct their lives, and what will be the center of those lives?
Four pivotal considerations are mentioned: the apostles doctrine, fellowship, the breaking of bread, and prayers. What is not mentioned is impressive. Among the things NOT mentioned are praise, worship, soul winning, counseling, entertainment, higher education, missions, church planting, training, and family activities. It is not that any of these things are wrong, and God forbid that this impression be found among us. We are speaking of focus here – of main things, primary activities, and key involvements. These are matters in which the greatest benefits were found, and where the most genuine profit was realized.
Because these will be developed at length in the remainder of the book, I will only introduce them here. Two things will be obvious to you. First, how important these things were to the brethren of that time, and second, how relatively unimportant they are to brethren in our time.
IN THE APOSTLE’S’ DOCTRINE
“ . . . in the apostles' doctrine. . . ” Other versions read, “apostles’ teaching,” NASB “teaching and fellowship of the apostles,” ASV/DARBY “”doctrine of the apostles,” DOUAY “teachings of the apostles,” NAB “instruction and fellowship of the apostles,” AMPLIFIED and “learning from the apostles.” GNB
The Spirit has revealed that the church is “built upon the foundation of the apostles and prophets, Jesus Christ Himself being the chief corner stone” (Eph 2:20). The “prophets” of reference are those who “testified before hand the sufferings of Christ, and the glory that should follow” (1 Pet 1:10-11). The Apostles, guided by the Holy Spirit (John 16:13), correlated the prophets with the words of Jesus, declaring that what was promised was fulfilled in Christ the Lord. Apostles have been “set,” or placed, “first” in the body of Christ (1 Cor 12:28). God especially made known to them the “mystery of Christ” which had been kept secret from the foundation of the world (Eph 3:4-5). What they said was of such importance that Peter, who is the speaker in our text, once wrote, “That ye may be mindful of the words which were spoken before by the holy prophets, and of the commandment of us the apostles of the Lord and Savior” (2 Pet 3:2).
The “apostles’ doctrine” is what they taught – their teaching, or core doctrine. That “doctrine” particularly had to do with Christ, and is therefore referred to as “the doctrine of Christ” (Heb 6:1; 2 John 1:9). They were chosen to establish the truth of God among men, and are therefore depicted as the “twelve foundations” of the glorified church (Rev 21:14).
By continuing steadfastly in “the apostles’ doctrine,” these new converts resorted continually to them. They were like fountains of living water, opening the truth of salvation to the people, clarifying the prophecies of Christ, confirming His centrality, and showing how spiritual life centers in and relies solely upon Him.
Wherever there is a body of people who claim to be followers of Jesus, yet who do not continue steadfastly in the apostles’ doctrine, acquainting themselves with what they have delivered to the people, we have a sort of spiritual freak on our hands. When professing Christians are unacquainted with apostolic doctrine, a kind of spiritual crisis exists. The Apostles have been placed “first in the church,” which is built upon the foundation they have put in place (Eph 2:20). If men entertain ideas about Christ, salvation, grace, truth, the church, and the world to come that have not been spoken by the Apostles, then there is no possibility that they are right – not at all!
Imagine yourself with the responsibility of determining the spiritual IQ of churched people concerning the following the books. Romans, First and Second Corinthians, Galatians, Ephesians, Philippians, Colossians, First and Second Thessalonians, First and Second Timothy, Titus, Philemon, Hebrews, James, First and Second Peter, First, Second, and Third John, Jude, and Revelation. These all contain apostolic doctrine. Yet, there is a remarkable level of ignorance in nearly every American church concerning them. Think how very few people know anything at all about key points of apostolic doctrine: atonement, justification, sanctification, appropriating righteousness, the resurrection of the dead, the intercession of Jesus, the gift of the Holy Spirit, our eternal inheritance, the depravity of the flesh, the new birth, the new covenant, being in Christ, and a host of other themes.
Somewhere between the time of our text and now, the professing church has stopped continuing in the apostles’ doctrine, and the results of that abandonment are well know to every person who is in fellowship with Christ.
IN FELLOWSHIP
“ . . . and fellowship” . . . ” Other versions read, “and to the fellowship,” NIV “were united together,” BBE “in the communication,” DOUAY “and were associated together,” MRD “to the brotherhood,” NJB “teaching sessions,” LIVING “sharing with each other,” IE “to fellowship with one another,” WILLIAMS “and joined in their fellowship,” PHILLIPS and “taking part in the fellowship.” GNB
From the very beginning, believers – real believers – have been attracted to one another. In fact, that is one of the evidences that they have passed from death unto life (1 John 3:14). Jesus said this is a point in which being His disciple is confirmed (John 13:35). Before Pentecost the disciples “assembled together” (Acts 1:4,5). On the day of Pentecost they “with one accord in one place” (Acts 2:1). As soon as what was happening was “noised abroad, the multitude came together” (2:6). Now, with an exponential growth, they all continue steadfastly, persevering “in fellowship,” in honor “preferring one another” (Rom 12:10). Jesus said where two or three were “gathered together” in His name, He was “in the midst of them” (Matt 18:20). Now the people are intense about meeting together. They will be found “together” in the Temple and “from house to house” (Acts 2:46).
What can be said of an approach to spiritual life that places no value on saints meeting together? We are not talking of meeting to play, like Israel did at the foot of Mount Sinai (1 Cor 10:7). If the Lord has put us in a body, precisely what defense can be presented for not meeting together? Of what value is a segmented body?
The truth of the matter is that heaven takes note of the people of God when they meet together (Mal 3:16-17). Jesus meets with them (Matt 18:20). The “power of our Lord Jesus Christ” is there (1 Cor 5:4). Such times can be an occasion when “great grace” us upon us all (Acts 4:33). Then is when we can especially comfort and edify one another (1 Thess 5:11). Early believers were devoted to continuing steadfastly in fellowship – sharing, communing, and bringing profit to one another.
IN BREAKING OF BREAD
“ . . . and in breaking of bread. . .” Other versions read, “taking of broken bread,” BBE “ in breaking the eucharist,” MRD “the Communion services,” LIVING “to eating,”IE “attendance at the Communion,” WEYMOUTH “to the breaking of bread [including the Lord’s Supper],” AMPLIFIED and “breaking of the loaves.” MKJV
Some people do not believe this pertains to the Lord’s Supper. They say this simply had to do with sharing meals with one another. However, how can we justifying simply eating together being joined with the apostles’ doctrine, fellowship, and prayer? If men meet only for this purpose, what do they do with the Pauline admonition, “When ye come together therefore into one place, this is not to eat the Lord's supper. For in eating every one taketh before other his own supper: and one is hungry, and another is drunken. What? have ye not houses to eat and to drink in? or despise ye the church of God, and shame them that have not? What shall I say to you? shall I praise you in this? I praise you not” (1 Cor 11:22). Let us have done with foolish teaching. It has no place in the body of Christ!
Early disciples “came together” on “the first day of the week” to “break bread” (Acts 20:7). Do some imagine that this means they came together only to have a common meal? In a pointed statement about breaking bread Paul wrote, “The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ?” (1 Cor 10:16). These early believers did not focus their lives on themselves, meeting as friends and neighbors. Men ought to be able to conclude this with no difficulty on the basis of at least two revealed points.
➪ First, we know no man after, or according to, the flesh. “Wherefore henceforth know we no man after the flesh: yea, though we have known Christ after the flesh, yet now henceforth know we him no more” (2 Cor 5:16).
➪ Second, we do not live for ourselves but for the Lord Jesus Christ. “And that He died for all, that they which live should not henceforth live unto themselves, but unto Him which died for them, and rose again” (2 Cor 5:15).
Jesus said, “this do in remembrance of Me” (Lk 22:19). Jesus also told His disciples, “teaching them to observe all things, whatsoever I have commanded you” (Matt 28:19). Paul taught the Corinthians about this matter (1 Cor 11:23-29). It is obvious that Peter and the apostles also taught these converts on the subject. That is precisely why they “continued steadfastly” in “the breaking of bread.”
And what of those multitudes of disciples who do not continue steadfastly in this ordinance? Either they have not been taught correctly, or they have “counted the blood of the covenant, wherewith” they “were sanctified, an unholy thing” (1 Cor 10:29).
IN PRAYERS
“ . . . and in prayers.” Other versions read, “to prayer,” NASB “the prayers,” NRSV “and prayer meetings,” LIVING and “to times of prayer.” ISV
There is something about praying together that brings benefits that can be realized in no other way. Take the early church as an example. When threatened by the religious bigots of their day, Peter and John, “being let go, they went to their own company, and reported all that the chief priests and elders had said unto them.” Together, and “with one accord,” “they lifted up their voice to God.” what an occasion it must have been, and what fervency must have exuded from their tongues as they presented their case to God. They prayed with insight and intent, correlating Scripture with circumstance, and asking the Lord to look upon the threats of their foes, and grant themselves “that with all boldness they may speak the Thy word.” Together they asked the Lord to do this by stretching forth His hand “to heal; and that signs and wonders may be done by the name of Thy holy Child Jesus.” It is written that “when they had prayed, the place was shaken where they were assembled together; and 1 they were all filled with the Holy Ghost, and 2 they spake the word of God with boldness. And 3the 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; 4 but they had all things common. And 5 with great power gave the apostles witness of the resurrection of the Lord Jesus: and 6 great grace was upon them all” (Acts 4:33). That is but one example of the potency of those with one heart and soul praying for proper things at the proper time.
The converts of our text continued steadfastly in prayers, confirming the awareness of absolute dependency upon the Lord Jesus, who alone is “Head over all things,” and has been given in that capacity “to the church” (Eph 1:20-23).
. CONCLUSION
We have seen the marvelous effects of people being “endued with power from on high” (Lk 24:49). This is what happens when men are guided into all truth, and are shown “things to come” (John 16:13). We have beheld the “power of God unto salvation” brought to bear upon men as a result of preaching the Gospel (Rom 1:16). We have witnessed how men react when they have, in fact, been convicted of sin, righteousness and judgment (John 16:8-11). We have been privy to how men speak when they are Christ’s witnesses (Luke 24:48; Acts 1:8). We have also been exposed to what is involved in calling upon the name of the Lord (Acts 2:21). We have been shown how to speak to the guilty, and what to say to the convicted. Our ears have heard, and our hearts have pondered, how people live in newness of life (Acts 2:42).
Whatever men may say about preaching, conviction, duration, counsel, and the likes, what we have seen in this text is the real thing. It is something by which all other contemporary activity can be measured, evaluated, and appropriately accepted or rejected.