Verse
Context
Sermons
Leonard RavenhillLeonard Ravenhill
David WilkersonDavid Wilkerson
J. Edwin Orr
Carter ConlonSummary
Commentary
- Adam Clarke
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
When the day of pentecost was fully come - The feast of pentecost was celebrated fifty days after the passover, and has its name πεντηκοστη from πεντηκοντα, fifty, which is compounded of πεντε, five, and ηκοντα, the decimal termination. It commenced on the fiftieth day reckoned from the first day of unleavened bread, i.e. on the morrow after the paschal lamb was offered. The law relative to this feast is found in Lev 23:15, Lev 23:16, in these words: And ye shall count unto you from the morrow after the Sabbath, from the day that ye brought the sheaf of the wave-offering; seven Sabbaths shall be complete: even unto the morrow after the seventh Sabbath shall ye number fifty days. This feast was instituted in commemoration of the giving the law on Mount Sinai; and is therefore sometimes called by the Jews, שמחת תורה shimchath torah, the joy of the law, and frequently the feast of weeks. There is a correspondence between the giving of the law, which is celebrated by this feast of pentecost, together with the crucifixion of our Lord, which took place at the passover, and this descent of the Holy Spirit, which happened at this pentecost. 1. At the passover, the Israelites were delivered from Egyptian bondage: this was a type of the thraldom in which the human race were to Satan and sin. 2. At the passover Jesus Christ, who was typified by the paschal lamb, was sacrificed for the sin of the world, and by this sacrifice redemption from sin and Satan is now procured and proclaimed. 3. On the pentecost, God gave his law on Mount Sinai, accompanied with thunderings and lightnings. On the pentecost, God sent down his Holy Spirit, like a rushing mighty wind; and tongues of fire sat upon each disciple, in order that, by his influence, that new law of light and life might be promulgated and established. Thus, the analogy between the Egyptian bondage and the thraldom occasioned by sin - the deliverance from Egypt, and the redemption from sin - the giving of the law, with all its emblematic accompaniments, and the sending down the Holy Spirit, with its symbols of light, life, and power, has been exactly preserved. 4. At the Jewish passover, Christ was degraded, humbled, and ignominiously put to death: at the following festival, the pentecost, he was highly glorified; and the all conquering and ever during might of his kingdom then commenced. The Holy Spirit seems to have designed all these analogies, to show that, through all preceding ages, God had the dispensation of the Gospel continually in view; and that the old law and its ordinances were only designed as preparatives for the new. They were all with one accord in one place - It is probable that the All here mentioned means the one hundred and twenty spoken of Act 1:15, who were all together at the election of Matthias. With one accord, ὁμοθυμαδον; this word is very expressive: it signifies that all their minds, affections, desires, and wishes, were concentred in one object, every man having the same end in view; and, having but one desire, they had but one prayer to God, and every heart uttered it. There was no person uninterested - none unconcerned - none lukewarm; all were in earnest; and the Spirit of God came down to meet their united faith and prayer. When any assembly of God's people meet in the same spirit they may expect every blessing they need. In one place. - Where this place was we cannot tell: it was probably in the temple, as seems to be intimated in Act 2:46, where it is said they were daily ὁμοθυμαδον εν τῳ ἱερῳ, with one accord in the temple; and as this was the third hour of the day, Act 2:15, which was the Jewish hour of morning prayer, as the ninth hour was the hour of evening prayer, Act 3:1, it is most probable that the temple was the place in which they were assembled.
Matthew Henry Bible Commentary
We have here an account of the descent of the Holy Ghost upon the disciples of Christ. Observe, I. When, and where, this was done, which are particularly noted, for the greater certainty of the thing. 1. It was when the day of pentecost was fully come, in which there seems to be a reference to the manner of the expression in the institution of this feast, where it is said (Lev 23:15), You shall count unto you seven sabbaths complete, from the day of the offering of the first-fruits, which was the next day but one after the passover, the sixteenth day of the month Abib, which was the day that Christ arose. This day was fully come, that is, the night preceding, with a part of the day, was fully past. (1.) The Holy Ghost came down at the time of a solemn feast, because there was then a great concourse of people to Jerusalem from all parts of the country, and the proselytes from other countries, which would make it the more public, and the fame of it to be spread the sooner and further, which would contribute much to the propagating of the gospel into all nations. Thus now, as before at the passover, the Jewish feasts served to toll the bell for gospel services and entertainments. (2.) This feast of pentecost was kept in remembrance of the giving of the law upon mount Sinai, whence the incorporating of the Jewish church was to be dated, which Dr. Lightfoot reckons to be just one thousand four hundred and forty-seven years before this. Fitly, therefore, is the Holy Ghost given at that feast, in fire and in tongues, for the promulgation of the evangelical law, not as that to one nation, but to every creature. (3.) This feast of pentecost happened on the first day of the week, which was an additional honour put on that day, and a confirmation of it to be the Christian sabbath, the day which the Lord hath made, to be a standing memorial in his church of those two great blessings - the resurrection of Christ, and the pouring out of the Spirit, both on that day of the week. This serves not only to justify us in observing that day under the style and title of the Lord's day, but to direct us in the sanctifying of it to give God praise particularly for those two great blessings; every Lord's day in the year, I think, there should be a full and particular notice taken in our prayers and praises of these two, as there is by some churches of the one once a year, upon Easter-day, and of the other once a year, upon Whit-sunday. Oh! that we may do it with suitable affections! 2. It was when they were all with one accord in one place. What place it was we are not told particularly, whether in the temple, where they attended at public times (Luk 24:53), or whether in their own upper room, where they met at other times. But it was at Jerusalem, because this had been the place which God chose, to put his name there, and the prophecy was that thence the word of the Lord should go forth to all nations, Isa 2:3. It was now the place of the general rendezvous of all devout people: here God had promised to meet them and bless them; here therefore he meets them with this blessing of blessings. Though Jerusalem had done the utmost dishonour imaginable to Christ, yet he did this honour to Jerusalem, to teach his remnant in all places; he had this in Jerusalem. Here the disciples were in one place, and they were not as yet so many but that one place, and no large one, would hold them all. And here they were with one accord. We cannot forget how often, while their Master was with them, there were strifes among them, who should be the greatest; but now all these strifes were at an end, we hear no more of them. What they had received already of the Holy Ghost, when Christ breathed on them, had in a good measure rectified the mistakes upon which those contests were grounded, and had disposed them to holy love. They had prayed more together of late than usual (Act 1:14), and this made them love one another better. By his grace he thus prepared them for the gift of the Holy Ghost; for that blessed dove comes not where there is noise and clamour, but moves upon the face of the still waters, not the rugged ones. Would we have the Spirit poured out upon us from on high? Let us be all of one accord, and, notwithstanding variety of sentiments and interests, as no doubt there was among those disciples, let us agree to love one another; for, where brethren dwell together in unity, there it is that the Lord commands his blessing. II. How, and in what manner, the Holy Ghost came upon them. We often read in the old Testament of God's coming down in a cloud; as when he took possession first of the tabernacle, and afterwards of the temple, which intimates the darkness of that dispensation. And Christ went up to heaven in a cloud, to intimate how much we are kept in the dark concerning the upper world. But the Holy Ghost did not descend in a cloud; for he was to dispel and scatter the clouds that overspread men's minds, and to bring light into the world. 1. Here is an audible summons given them to awaken their expectations of something great, Act 2:2. It is here said, (1.) That it came suddenly, did not rise gradually, as common winds do, but was at the height immediately. It came sooner than they expected, and startled even those that were now together waiting, and probably employed in some religious exercises. (2.) It was a sound from heaven, like a thunder-clap, Rev 6:1. God is said to bring the winds out of his treasuries (Psa 135:7), and to gather them in his hands, Pro 30:4. From him this sound came, like the voice of one crying, Prepare ye the way of the Lord. (3.) It was the sound of a wind, for the way of the Spirit is like that of the wind (Joh 3:3), thou hearest the sound thereof, but canst not tell whence it comes nor whither it goes. When the Spirit of life is to enter into the dry bones, the prophet is told to prophecy unto the wind: Come from the four winds, O breath, Eze 37:9. And though it was not in the wind that the Lord came to Elijah, yet this prepared him to receive his discovery of himself in the still small voice, Kg1 19:11, Kg1 19:12. God's way is in the whirlwind and the storm (Nah 1:3), and out of the whirlwind he spoke to Job. (4.) It was a rushing mighty wind; it was strong and violent, and came not only with a great noise, but with great force, as if it would bear down all before it. This was to signify the powerful influences and operations of the Spirit of God upon the minds of men, and thereby upon the world, that they should be mighty through God, to the casting down of imaginations. (5.) It filled not only the room, but all the house where they were sitting. Probably it alarmed the whole city, but, to show that it was supernatural, presently fixed upon that particular house: as some think the wind that was sent to arrest Jonah affected only the ship that he was in (Jon 1:4), and as the wise men's star stood over the house where the child was. This would direct the people who observed it whither to go to enquire the meaning of it. This wind filling the house would strike an awe upon the disciples, and help to put them into a very serious, reverent, and composed frame, for the receiving of the Holy Ghost. Thus the convictions of the Spirit make way for his comforts; and the rough blasts of that blessed wind prepare the soul for its soft and gentle gales. 2. Here is a visible sign of the gift they were to receive. They saw cloven tongues, like as of fire (Act 2:3), and it sat - ekathise, not they sat, those cloven tongues, but he, that is the Spirit (signified thereby), rested upon each of them, as he is said to rest upon the prophets of old. Or, as Dr. Hammond describes it, "There was an appearance of something like flaming fire lighting on every one of them, which divided asunder, and so formed the resemblance of tongues, with that part of them that was next their heads divided or cloven." The flame of a candle is somewhat like a tongue; and there is a meteor which naturalists call ignis lambens - a gentle flame, not a devouring fire; such was this. Observe, (1.) There was an outward sensible sign, for the confirming of the faith of the disciples themselves, and for the convincing of others. Thus the prophets of old had frequently their first mission confirmed by signs, that all Israel might know them to be established prophets. (2.) The sign given was fire, that John Baptist's saying concerning Christ might be fulfilled, He shall baptize you with the Holy Ghost and with fire; with the Holy Ghost as with fire. They were now, in the feast of pentecost, celebrating the memorial of the giving of the law upon mount Sinai; and as that was given in fire, and therefore is called a fiery law, so is the gospel. Ezekiel's mission was confirmed by a vision of burning coals of fire (Eze 1:13), and Isaiah's by a coal of fire touching his lips, Isa 6:7. The Spirit, like fire, melts the heart, separates and burns up the dross, and kindles pious and devout affections in the soul, in which, as in the fire upon the altar, the spiritual sacrifices are offered up. This is that fire which Christ came to send upon the earth. Luk 12:49. (3.) This fire appeared in cloven tongues. The operations of the Spirit were many; that of speaking with divers tongues was one, and was singled out to be the first indication of the gift of the Holy Ghost, and to that this sign had a reference. [1.] They were tongues; for from the Spirit we have the word of God, and by him Christ would speak to the world, and he gave the Spirit to the disciples, not only to endue them with knowledge, but to endue them with a power to publish and proclaim to the world what they knew; for the dispensation of the Spirit is given to every man to profit withal. [2.] These tongues were cloven, to signify that God would hereby divide unto all nations the knowledge of his grace, as he is said to have divided to them by his providence the light of the heavenly bodies, Deu 4:19. The tongues were divided, and yet they still continued all of one accord; for there may be a sincere unity of affections where yet there is a diversity of expression. Dr. Lightfoot observes that the dividing of tongues at Babel was the casting off of the heathen; for when they had lost the language in which alone God was spoken of and preached, they utterly lost the knowledge of God and religion, and fell into idolatry. But now, after above two thousand years, God, by another dividing of tongues, restores the knowledge of himself to the nations. (4.) This fire sat upon them for some time, to denote the constant residence of the Holy Ghost with them. The prophetic gifts of old were conferred sparingly and but at some times, but the disciples of Christ had the gifts of the Spirit always with them, though the sign, we may suppose, soon disappeared. Whether these flames of fire passed from one to another, or whether there were as many flames as there were persons, is not certain. But they must be strong and bright flames that would be visible in the day-light, as it now was, for the day was fully come. III. What was the immediate effect of this? 1. They were all filled with the Holy Ghost, more plentifully and powerfully than they were before. They were filled with the graces of the Spirit, and were more than ever under his sanctifying influences - were now holy, and heavenly, and spiritual, more weaned from this world and better acquainted with the other. They were more filled with the comforts of the Spirit, rejoiced more than ever in the love of Christ and the hope of heaven, and in it all their griefs and fears were swallowed up. They were also, for the proof of this, filled with the gifts of the Holy Ghost, which are especially meant here; they were endued with miraculous powers for the furtherance of the gospel. It seems evident to me that not only the twelve apostles, but all the hundred and twenty disciples were filled with the Holy Ghost alike at this time - all the seventy disciples, who were apostolic men, and employed in the same work, and all the rest too that were to preach the gospel; for it is said expressly (Eph 4:8, Eph 4:11), When Christ ascended on high (which refers to this, Act 2:33), he gave gifts unto men, not only some apostles (such were the twelve), but some prophets and some evangelists (such were many of the seventy disciples, itinerant preachers), and some pastors and teachers settled in particular churches, as we may suppose some of these afterwards were. The all here must refer to the all that were together, Act 2:1; Act 1:14, Act 1:15. 2. They began to speak with other tongues, besides their native language, though they had never learned any other. They spoke not matters of common conversation, but the word of God, and the praises of his name, as the Spirit gave them utterance, or gave them to speak apophthengesthai - apophthegms, substantial and weighty sayings, worthy to be had in remembrance. It is probable that it was not only one that was enabled to speak one language, and another another (as it was with the several families that were dispersed from Babel), but that every one was enabled to speak divers languages, as he should have occasion to use them. And we may suppose that they understood not only themselves but one another too, which the builders of Babel did not, Gen 11:7. They did not speak here and there a word of another tongue, or stammer out some broken sentences, but spoke it as readily, properly, and elegantly, as if it had been their mother-tongue; for whatever was produced by miracle was the best of the kind. They spoke not from any previous thought or meditation, but as the Spirit gave them utterance; he furnished them with the matter as well as the language. Now this was, (1.) A very great miracle; it was a miracle upon the mind (and so had most of the nature of a gospel miracle), for in the mind words are framed. They had not only never learned these languages, but had never learned any foreign tongue, which might have facilitated these; nay, for aught that appears, they had never so much as heard these languages spoken, nor had any idea of them. They were neither scholars nor travellers, nor had had any opportunity of learning languages either by books or conversation. Peter indeed was forward enough to speak in his own tongue, but the rest of them were no spokesmen, nor were they quick of apprehension; yet now not only the heart of the rash understands knowledge, but the tongue of the stammerers is ready to speak eloquently, Isa 32:4. When Moses complained, I am slow of speech, God said, I will be with thy mouth, and Aaron shall be thy spokesman. But he did more for these messengers of his: he that made man's mouth new-made theirs. (2.) A very proper, needful, and serviceable miracle. The language the disciples spoke was Syriac, a dialect of the Hebrew; so that it was necessary that they should be endued with the gift, for the understanding both of the original Hebrew of the Old Testament, in which it was written, and of the original Greek of the New Testament, in which it was to be written. But this was not all; they were commissioned to preach the gospel to every creature, to disciple all nations. But here is an insuperable difficulty at the threshold. How shall they master the several languages so as to speak intelligibly to all nations? It will be the work of a man's life to learn their languages. And therefore, to prove that Christ could give authority to preach to the nations, he gives ability to preach to them in their own language. And it should seem that this was the accomplishment of that promise which Christ made to his disciples (Joh 14:12), Greater works than these shall you do. For this may well be reckoned, all things considered, a greater work than the miraculous cures Christ wrought. Christ himself did not speak with other tongues, nor did he enable his disciples to do so while he was with them: but it was the first effect of the pouring out of the Spirit upon them. And archbishop Tillotson thinks it probable that if the conversion of infidels to Christianity were now sincerely and vigorously attempted, by men of honest minds, God would extraordinarily countenance such an attempt with all fitting assistance, as he did the first publication of the gospel.
Tyndale Open Study Notes
2:1-4 Jews observed three great annual pilgrimage festivals, when many would go to the Temple in Jerusalem—Unleavened Bread (which includes Passover), Pentecost (Harvest), and Shelters (see Lev 23:1-44). On Pentecost, when the Jewish people were gathered in Jerusalem to celebrate the harvest of God’s blessings, and when the disciples were united and expectant as they gathered for prayer, the Holy Spirit came and filled the gathered believers.
The Holy Spirit at Pentecost
1When the day of Pentecost came, they were all together in one place.2Suddenly a sound like a mighty rushing wind came from heaven and filled the whole house where they were sitting.
- Scripture
- Sermons
- Commentary
(1 Peter - Part 1): Introduction to 1st Peter
By A.W. Tozer144K30:39ExpositionalACT 2:1In this sermon, the speaker focuses on the role of Peter in the early Church and his ability to effectively communicate the wonders of the Holy Spirit. The speaker also acknowledges the contradictions in Peter's life and expresses a desire for individuals to have a clear and unwavering path in their faith journey. The sermon then transitions to discussing the concept of being a "stranger" in the world and the challenges of staying focused on the path to heaven. The speaker concludes by referencing the anxiety and longing experienced by young children in a pre-school setting, drawing a parallel to the anticipation of the second coming of Jesus.
Intercessory Prayer - Part 2
By Leonard Ravenhill8.5K29:23Intercessory PrayerISA 40:31MAT 6:6MAT 23:15LUK 18:1ACT 2:1In this sermon, the speaker emphasizes the importance of being zealous and passionate in spreading the word of God. He criticizes those who claim to have the best thing in the world but do not fully commit to it. The speaker shares examples of individuals in history who fervently prayed for revival and saw results. He also highlights the disruptive nature of revival, causing discomfort and dislocation in people's lives. The sermon encourages listeners to be dedicated and willing to sacrifice for the cause of spreading the gospel.
Revival Series 1 - Part 2
By Leonard Ravenhill7.4K42:20RevivalDAN 12:4ACT 2:1REV 1:1In this sermon, the speaker discusses the importance of prayer and the distractions that can prevent us from truly focusing on God. He highlights the materialistic and comfortable lifestyle that many people have, contrasting it with the spiritual poverty that can result from neglecting prayer. The speaker also mentions the global dominance of communism and the need for the church to rise up and rely on Jesus Christ for guidance and strength. The sermon references the story of Gideon from the Bible as an example of someone who initially doubted his own worth but ultimately embraced his calling as a mighty man of valor.
A Fresh Baptism of the Holy Spirit
By David Wilkerson7.3K40:54ACT 2:1This sermon emphasizes the fulfillment of prophecies from the prophets, particularly focusing on the outpouring of the Holy Spirit in the last days as seen in Joel's prophecy. It highlights the need for boldness in speaking the word of God and the manifestation of the Holy Spirit. The message delves into the prophecy of Malachi regarding the coming days of judgment and the importance of seeking God's healing and restoration amidst societal darkness and arrogance.
Heaven
By David Wilkerson5.3K41:13HeavenMAT 6:33ACT 2:1ROM 8:23In this sermon, the preacher discusses the concept of heaven and what it will be like. He emphasizes that in heaven, there will be no more death, sorrow, crying, or mourning. Time will also cease to exist, and there will be no measurement of it. The preacher encourages the audience to earnestly desire heaven and their new bodies, and reminds them that only those who are redeemed by the finished work of the cross will go to heaven.
Monday #1 Revivals in the Late 1700's
By J. Edwin Orr4.8K34:14Revival HistoryACT 2:11JN 1:9In this sermon, the preacher discusses the preaching of John Wesley and George Whitfield in Britain during the 18th century. The crowds that attended their sermons were massive, with up to twenty-five thousand people gathering at places like Kennington Common and Clapton Common. The preacher emphasizes that the success of these evangelists was not solely due to their own abilities, but rather the outpouring of the Holy Spirit upon both the preachers and the unchurched masses. The sermon also highlights the moral and spiritual decay of the time, with rampant drunkenness, profanity, and immorality prevalent in society.
The Power to Speak With a New Tongue
By Carter Conlon3.2K34:06New TonguesACT 2:1In this sermon, the preacher emphasizes the importance of believers looking away from themselves and turning to God. He shares the story of how 120 believers gathered together and began speaking about the great works and miracles that God had promised. These believers were in one accord with God and in a place of obedience, waiting for the promise of the Father. The preacher encourages listeners to have faith and trust in God's power and glory, knowing that only He can accomplish the impossible.
The Eternal Spirit Pentecost
By Willie Mullan2.7K59:15Unity in ChristEternal SpiritBaptism Of The Holy SpiritMAT 3:11ACT 1:5ACT 2:1Willie Mullan emphasizes the significance of the baptism of the Holy Spirit, explaining its consistent meaning throughout the New Testament. He clarifies that baptism signifies immersion, using examples from the Gospels to illustrate the different types of baptisms, including John's baptism of repentance and the baptism of Jesus. Mullan highlights that the baptism of the Spirit unites believers into one body, transcending cultural and ethnic boundaries, as seen in the events of Pentecost and the early church. He stresses that this baptism is not an individual experience but a collective one for all true followers of Christ. The sermon concludes with a call to understand the true nature of the Spirit's baptism and its implications for the church today.
Love Your Fellowman
By Art Katz2.7K56:54Loving OthersJER 31:33MRK 16:15ACT 2:1In this sermon, the speaker laments the death of four students and criticizes the tendency to point fingers at others without recognizing the flaws within oneself. He emphasizes that slogans and ceremonies are not enough to save us, even in the context of Christianity. The speaker shares his personal experience of feeling uncomfortable with the phrase "Christ is the answer" because it seemed empty and devoid of life. He recounts being asked to speak at a gathering of well-dressed middle-class kids and feeling conflicted about delivering a pep talk instead of preaching about the cross.
When God Comes Down
By David Wilkerson2.5K40:09ISA 64:1ACT 2:1REV 12:12This sermon emphasizes the need for the Holy Spirit to come down and bring revival to the church, focusing on the urgency of the times and the importance of preparing for the coming of Jesus Christ. It highlights the hunger for God's presence, the outbreak of joy as evidence of the Holy Spirit's movement, and the expectation of a powerful manifestation of God's glory worldwide.
From Babylon to Jerusalem - (Ezra) ch.3 & 4
By Zac Poonen2.4K1:01:16From Babylon To JerusalemEZR 2:64EZR 2:69PSA 122:1PSA 134:1ACT 2:1In this sermon, the speaker discusses the story of the potter and the clay from the book of Jeremiah. The speaker emphasizes that God does not give up on us even when we fail to respond to Him as He desires. He uses the example of Israel to illustrate how Satan tries to discourage and frighten God's people. The speaker also highlights the importance of willingly and cheerfully giving to the house of God, as seen in the example of the Israelites in Ezra. Overall, the sermon encourages listeners to trust in God's faithfulness and to remain steadfast in their commitment to Him.
The Church Jesus Loves
By Stuart Briscoe2.4K52:44ACT 2:1In this sermon, the speaker emphasizes the importance of recognizing the creator through the things that are created. He uses examples of music, paintings, and books to illustrate how we can gain insight into the creator through his creations. The speaker also highlights the need for human beings to move beyond focusing solely on physical and social aspects of life and to contemplate what it means to be a human being. He encourages worship as a way to appreciate and serve God, and mentions different ways in which worship can be expressed. The sermon concludes with the speaker posing deep questions about God's interest in individuals and his purpose for creating them.
2016 the Year of Answered Prayer
By Carter Conlon2.3K37:47PSA 115:1ACT 2:1
This sermon is a powerful call to prayer and faith in God for a transformative year ahead. It emphasizes the need for humility, desperate prayer, and a deep reliance on God's power to bring about miracles and revival. The message encourages believers to seek a profound encounter with God, to be vessels of His glory, and to trust in His faithfulness for answered prayers and divine intervention.
The Holy Spirit - Part 2
By T. Austin-Sparks2.1K30:40Holy SpiritJER 31:31ACT 2:1In this sermon, the preacher emphasizes the strategic nature of God's plan for spreading the gospel. He highlights how people from various regions, including Parthians, Medes, Elamites, and dwellers in Mesopotamia, Judea, and Rome, were present in Jerusalem to hear the good news of release from bondage. The preacher also discusses the significance of the two loaves offered as a token of God's faithfulness and inheritance. He praises the young men and women who are walking with the Lord and being guided by the Holy Spirit, expressing the need for more of this spiritual discernment. The sermon concludes by acknowledging the new conscience that arises in believers, leading them to question their behavior and choices in light of their relationship with God.
(South West Baptist Church 2008) Broken in the Presence of God
By Gerhard Du Toit2.1K55:45Presence of GodACT 1:1ACT 1:4ACT 1:8ACT 2:1ACT 2:4ACT 2:38In this sermon, the speaker shares a powerful story about a man named Jonathan Edwards. Edwards was a preacher who had a profound encounter with God during a three-day period of fasting and prayer. After this experience, Edwards went on to deliver a sermon titled "Sinners in the Hands of an Angry God," which had a tremendous impact on his congregation. The sermon led to the conversion of 437 people who were convicted of their sins and turned to God. The speaker emphasizes the importance of personal encounters with God and the need for the Holy Spirit's power in our lives.
Revival at Maesteg Town Hall!
By Yorrie Richards2.0K39:49ISA 6:8ACT 2:1ROM 1:16
This sermon recounts a powerful testimony of a man who faced challenges due to a chronic stutter but was compelled to share his faith in Christ with his town. Despite initial doubts and struggles, through the intervention of an intercessor and a transformative encounter with the Holy Spirit, a revival broke out during a three-day crusade at the town hall. The simplicity and power of the gospel message, coupled with the conviction of sin and the presence of God, led to a profound spiritual awakening among the attendees, especially young people, demonstrating the impact of presenting a God of holiness.
Seeking His Face
By Compilations1.9K03:26ACT 2:1
This sermon emphasizes the urgency for believers to come together in unity and dedication to seek God's will. It calls for a revival of fellowship and commitment to prayer and sacrifice, echoing the fervor of past spiritual leaders like John Wesley. The speaker challenges listeners to prioritize spending time with God, embracing discipline, and pursuing a deeper relationship with Christ to bring about transformation in society. The focus is on genuine conversion and a wholehearted pursuit of God's presence and power to overcome the prevailing darkness in the world.
Paul's Passion and Preaching - Part 1
By Leonard Ravenhill1.8K08:35ACT 2:12CO 5:14PHP 1:20
This sermon delves into the theme of being constrained by the love of Christ, drawing inspiration from the hymn written by Marishal, emphasizing the fire and life that comes from surrendering to God. It reflects on the passion and vision of early Salvation Army members who blazed with a holy fire, highlighting the need for a renewed Pentecost experience. The focus shifts to Philippians 1:20, where Paul expresses his desire for Christ to be magnified in his body, whether in life or death, showcasing the dedication and sacrifice required in serving God wholeheartedly.
The Cross and Eternal Glory - Part 3
By T. Austin-Sparks1.5K34:49Eternal GloryACT 2:1In this sermon, the speaker focuses on the theme of glory and the role of the Holy Spirit in bringing about a dispensation of glory. The argument of the apostle is that the old dispensation lacked glory, but with the coming of the Spirit, a new and fuller glory was introduced. The medium of this glory is the Holy Spirit, who is described as the Spirit of glory. The instrument of this glory is the Word of God, which becomes alive through the Spirit and produces glory. Ultimately, the sum of this glory is found in Christ. The speaker emphasizes that the place of this glory is in the heart of the believer, and that it is through the Holy Spirit that the nature and disposition of God are mediated to us.
The Spirit of Prophecy for the Last Days
By Zac Poonen1.5K58:13ACT 2:1
This sermon emphasizes the significance of the outpouring of the Holy Spirit on the day of Pentecost, highlighting how it launched the church. It delves into the prophecy of Joel regarding the pouring out of God's Spirit on all mankind, the signs preceding the great day of the Lord, and the assurance of salvation for all who call on the name of the Lord. The sermon challenges listeners to embrace their spiritual inheritance, walk with God like Enoch, preach righteousness like Noah, and prophesy to build up, challenge, and comfort others in preparation for the second coming of Christ.
Featured of Real Revival
By Winkie Pratney1.5K50:29ACT 2:1
This sermon delves into the features of a real revival, drawing parallels between the early church's outpouring of the Holy Spirit and the 1906 Azusa Street revival. It emphasizes divine sovereignty, spiritual preparation, suddenness of God's work, and the need for personal purification and unity in prayer. The sermon highlights the unexpected and spontaneous nature of revival, with real-life examples of God's powerful and transformative presence in communities, leading to mass conversions, societal changes, and a deep thirst for God.
001 - the Fulfillment of a Dream
By David Servant1.4K07:50ACT 2:12TI 3:16
This sermon introduces the Heaven Word 7 journey, where participants will spend seven minutes a day reading through the entire New Testament chronologically. The speaker shares the background of the devotional book 'Heaven Word Daily' and the purpose of this new video series to provide consistent teaching and a deeper exploration of the New Testament. By following a chronological reading plan, the audience will gain a better understanding of the progression of events and teachings in the New Testament, starting with the life of Christ and moving through the epistles in historical order.
Just Let God Come (Compilation)
By Compilations1.4K03:32ACT 2:1
This sermon emphasizes the urgency for believers to come together in unity and fellowship, reminiscent of the class meetings led by John Wesley. It challenges individuals to prioritize dedicating time to seek God fervently, even if it means sacrificing sleep or comfort, in order to experience a revival that can transform communities. The focus is on the power of prayer, genuine conversion, and the need for a deep hunger to glorify God above all else, believing that God can bring about a spiritual awakening that impacts society.
a.w. Tozer Audio Prayers - Part 8
By A.W. Tozer1.3K20:25LUK 9:23ACT 2:1ROM 12:2JAS 4:7
This sermon is a heartfelt prayer seeking God's power and guidance, emphasizing the need for true surrender to Jesus Christ, a call to turn away from worldly distractions and self-reliance, and a plea for a revival of New Testament spirituality. The speaker acknowledges the dangers and perils of the world, urging listeners to be vigilant and prayerful, and to seek a deeper relationship with God amidst the chaos and distractions of life.
Hidden Things Cause Spiritual Death
By Zeb McDaris1.3K1:22:47Spiritual DeathPRO 28:13ACT 2:12CO 4:2In this sermon, the preacher emphasizes the importance of honesty and transparency in serving the Lord. He shares a personal story about a man who had a difficult time serving God in other places but found a welcoming church where he could be open and honest. The preacher contrasts this with individuals who engage in secret sins and highlights the need for genuine repentance and a commitment to living righteously. He also challenges the congregation to examine their own commitment to God and the fruitfulness of their faith.
- Adam Clarke
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
When the day of pentecost was fully come - The feast of pentecost was celebrated fifty days after the passover, and has its name πεντηκοστη from πεντηκοντα, fifty, which is compounded of πεντε, five, and ηκοντα, the decimal termination. It commenced on the fiftieth day reckoned from the first day of unleavened bread, i.e. on the morrow after the paschal lamb was offered. The law relative to this feast is found in Lev 23:15, Lev 23:16, in these words: And ye shall count unto you from the morrow after the Sabbath, from the day that ye brought the sheaf of the wave-offering; seven Sabbaths shall be complete: even unto the morrow after the seventh Sabbath shall ye number fifty days. This feast was instituted in commemoration of the giving the law on Mount Sinai; and is therefore sometimes called by the Jews, שמחת תורה shimchath torah, the joy of the law, and frequently the feast of weeks. There is a correspondence between the giving of the law, which is celebrated by this feast of pentecost, together with the crucifixion of our Lord, which took place at the passover, and this descent of the Holy Spirit, which happened at this pentecost. 1. At the passover, the Israelites were delivered from Egyptian bondage: this was a type of the thraldom in which the human race were to Satan and sin. 2. At the passover Jesus Christ, who was typified by the paschal lamb, was sacrificed for the sin of the world, and by this sacrifice redemption from sin and Satan is now procured and proclaimed. 3. On the pentecost, God gave his law on Mount Sinai, accompanied with thunderings and lightnings. On the pentecost, God sent down his Holy Spirit, like a rushing mighty wind; and tongues of fire sat upon each disciple, in order that, by his influence, that new law of light and life might be promulgated and established. Thus, the analogy between the Egyptian bondage and the thraldom occasioned by sin - the deliverance from Egypt, and the redemption from sin - the giving of the law, with all its emblematic accompaniments, and the sending down the Holy Spirit, with its symbols of light, life, and power, has been exactly preserved. 4. At the Jewish passover, Christ was degraded, humbled, and ignominiously put to death: at the following festival, the pentecost, he was highly glorified; and the all conquering and ever during might of his kingdom then commenced. The Holy Spirit seems to have designed all these analogies, to show that, through all preceding ages, God had the dispensation of the Gospel continually in view; and that the old law and its ordinances were only designed as preparatives for the new. They were all with one accord in one place - It is probable that the All here mentioned means the one hundred and twenty spoken of Act 1:15, who were all together at the election of Matthias. With one accord, ὁμοθυμαδον; this word is very expressive: it signifies that all their minds, affections, desires, and wishes, were concentred in one object, every man having the same end in view; and, having but one desire, they had but one prayer to God, and every heart uttered it. There was no person uninterested - none unconcerned - none lukewarm; all were in earnest; and the Spirit of God came down to meet their united faith and prayer. When any assembly of God's people meet in the same spirit they may expect every blessing they need. In one place. - Where this place was we cannot tell: it was probably in the temple, as seems to be intimated in Act 2:46, where it is said they were daily ὁμοθυμαδον εν τῳ ἱερῳ, with one accord in the temple; and as this was the third hour of the day, Act 2:15, which was the Jewish hour of morning prayer, as the ninth hour was the hour of evening prayer, Act 3:1, it is most probable that the temple was the place in which they were assembled.
Matthew Henry Bible Commentary
We have here an account of the descent of the Holy Ghost upon the disciples of Christ. Observe, I. When, and where, this was done, which are particularly noted, for the greater certainty of the thing. 1. It was when the day of pentecost was fully come, in which there seems to be a reference to the manner of the expression in the institution of this feast, where it is said (Lev 23:15), You shall count unto you seven sabbaths complete, from the day of the offering of the first-fruits, which was the next day but one after the passover, the sixteenth day of the month Abib, which was the day that Christ arose. This day was fully come, that is, the night preceding, with a part of the day, was fully past. (1.) The Holy Ghost came down at the time of a solemn feast, because there was then a great concourse of people to Jerusalem from all parts of the country, and the proselytes from other countries, which would make it the more public, and the fame of it to be spread the sooner and further, which would contribute much to the propagating of the gospel into all nations. Thus now, as before at the passover, the Jewish feasts served to toll the bell for gospel services and entertainments. (2.) This feast of pentecost was kept in remembrance of the giving of the law upon mount Sinai, whence the incorporating of the Jewish church was to be dated, which Dr. Lightfoot reckons to be just one thousand four hundred and forty-seven years before this. Fitly, therefore, is the Holy Ghost given at that feast, in fire and in tongues, for the promulgation of the evangelical law, not as that to one nation, but to every creature. (3.) This feast of pentecost happened on the first day of the week, which was an additional honour put on that day, and a confirmation of it to be the Christian sabbath, the day which the Lord hath made, to be a standing memorial in his church of those two great blessings - the resurrection of Christ, and the pouring out of the Spirit, both on that day of the week. This serves not only to justify us in observing that day under the style and title of the Lord's day, but to direct us in the sanctifying of it to give God praise particularly for those two great blessings; every Lord's day in the year, I think, there should be a full and particular notice taken in our prayers and praises of these two, as there is by some churches of the one once a year, upon Easter-day, and of the other once a year, upon Whit-sunday. Oh! that we may do it with suitable affections! 2. It was when they were all with one accord in one place. What place it was we are not told particularly, whether in the temple, where they attended at public times (Luk 24:53), or whether in their own upper room, where they met at other times. But it was at Jerusalem, because this had been the place which God chose, to put his name there, and the prophecy was that thence the word of the Lord should go forth to all nations, Isa 2:3. It was now the place of the general rendezvous of all devout people: here God had promised to meet them and bless them; here therefore he meets them with this blessing of blessings. Though Jerusalem had done the utmost dishonour imaginable to Christ, yet he did this honour to Jerusalem, to teach his remnant in all places; he had this in Jerusalem. Here the disciples were in one place, and they were not as yet so many but that one place, and no large one, would hold them all. And here they were with one accord. We cannot forget how often, while their Master was with them, there were strifes among them, who should be the greatest; but now all these strifes were at an end, we hear no more of them. What they had received already of the Holy Ghost, when Christ breathed on them, had in a good measure rectified the mistakes upon which those contests were grounded, and had disposed them to holy love. They had prayed more together of late than usual (Act 1:14), and this made them love one another better. By his grace he thus prepared them for the gift of the Holy Ghost; for that blessed dove comes not where there is noise and clamour, but moves upon the face of the still waters, not the rugged ones. Would we have the Spirit poured out upon us from on high? Let us be all of one accord, and, notwithstanding variety of sentiments and interests, as no doubt there was among those disciples, let us agree to love one another; for, where brethren dwell together in unity, there it is that the Lord commands his blessing. II. How, and in what manner, the Holy Ghost came upon them. We often read in the old Testament of God's coming down in a cloud; as when he took possession first of the tabernacle, and afterwards of the temple, which intimates the darkness of that dispensation. And Christ went up to heaven in a cloud, to intimate how much we are kept in the dark concerning the upper world. But the Holy Ghost did not descend in a cloud; for he was to dispel and scatter the clouds that overspread men's minds, and to bring light into the world. 1. Here is an audible summons given them to awaken their expectations of something great, Act 2:2. It is here said, (1.) That it came suddenly, did not rise gradually, as common winds do, but was at the height immediately. It came sooner than they expected, and startled even those that were now together waiting, and probably employed in some religious exercises. (2.) It was a sound from heaven, like a thunder-clap, Rev 6:1. God is said to bring the winds out of his treasuries (Psa 135:7), and to gather them in his hands, Pro 30:4. From him this sound came, like the voice of one crying, Prepare ye the way of the Lord. (3.) It was the sound of a wind, for the way of the Spirit is like that of the wind (Joh 3:3), thou hearest the sound thereof, but canst not tell whence it comes nor whither it goes. When the Spirit of life is to enter into the dry bones, the prophet is told to prophecy unto the wind: Come from the four winds, O breath, Eze 37:9. And though it was not in the wind that the Lord came to Elijah, yet this prepared him to receive his discovery of himself in the still small voice, Kg1 19:11, Kg1 19:12. God's way is in the whirlwind and the storm (Nah 1:3), and out of the whirlwind he spoke to Job. (4.) It was a rushing mighty wind; it was strong and violent, and came not only with a great noise, but with great force, as if it would bear down all before it. This was to signify the powerful influences and operations of the Spirit of God upon the minds of men, and thereby upon the world, that they should be mighty through God, to the casting down of imaginations. (5.) It filled not only the room, but all the house where they were sitting. Probably it alarmed the whole city, but, to show that it was supernatural, presently fixed upon that particular house: as some think the wind that was sent to arrest Jonah affected only the ship that he was in (Jon 1:4), and as the wise men's star stood over the house where the child was. This would direct the people who observed it whither to go to enquire the meaning of it. This wind filling the house would strike an awe upon the disciples, and help to put them into a very serious, reverent, and composed frame, for the receiving of the Holy Ghost. Thus the convictions of the Spirit make way for his comforts; and the rough blasts of that blessed wind prepare the soul for its soft and gentle gales. 2. Here is a visible sign of the gift they were to receive. They saw cloven tongues, like as of fire (Act 2:3), and it sat - ekathise, not they sat, those cloven tongues, but he, that is the Spirit (signified thereby), rested upon each of them, as he is said to rest upon the prophets of old. Or, as Dr. Hammond describes it, "There was an appearance of something like flaming fire lighting on every one of them, which divided asunder, and so formed the resemblance of tongues, with that part of them that was next their heads divided or cloven." The flame of a candle is somewhat like a tongue; and there is a meteor which naturalists call ignis lambens - a gentle flame, not a devouring fire; such was this. Observe, (1.) There was an outward sensible sign, for the confirming of the faith of the disciples themselves, and for the convincing of others. Thus the prophets of old had frequently their first mission confirmed by signs, that all Israel might know them to be established prophets. (2.) The sign given was fire, that John Baptist's saying concerning Christ might be fulfilled, He shall baptize you with the Holy Ghost and with fire; with the Holy Ghost as with fire. They were now, in the feast of pentecost, celebrating the memorial of the giving of the law upon mount Sinai; and as that was given in fire, and therefore is called a fiery law, so is the gospel. Ezekiel's mission was confirmed by a vision of burning coals of fire (Eze 1:13), and Isaiah's by a coal of fire touching his lips, Isa 6:7. The Spirit, like fire, melts the heart, separates and burns up the dross, and kindles pious and devout affections in the soul, in which, as in the fire upon the altar, the spiritual sacrifices are offered up. This is that fire which Christ came to send upon the earth. Luk 12:49. (3.) This fire appeared in cloven tongues. The operations of the Spirit were many; that of speaking with divers tongues was one, and was singled out to be the first indication of the gift of the Holy Ghost, and to that this sign had a reference. [1.] They were tongues; for from the Spirit we have the word of God, and by him Christ would speak to the world, and he gave the Spirit to the disciples, not only to endue them with knowledge, but to endue them with a power to publish and proclaim to the world what they knew; for the dispensation of the Spirit is given to every man to profit withal. [2.] These tongues were cloven, to signify that God would hereby divide unto all nations the knowledge of his grace, as he is said to have divided to them by his providence the light of the heavenly bodies, Deu 4:19. The tongues were divided, and yet they still continued all of one accord; for there may be a sincere unity of affections where yet there is a diversity of expression. Dr. Lightfoot observes that the dividing of tongues at Babel was the casting off of the heathen; for when they had lost the language in which alone God was spoken of and preached, they utterly lost the knowledge of God and religion, and fell into idolatry. But now, after above two thousand years, God, by another dividing of tongues, restores the knowledge of himself to the nations. (4.) This fire sat upon them for some time, to denote the constant residence of the Holy Ghost with them. The prophetic gifts of old were conferred sparingly and but at some times, but the disciples of Christ had the gifts of the Spirit always with them, though the sign, we may suppose, soon disappeared. Whether these flames of fire passed from one to another, or whether there were as many flames as there were persons, is not certain. But they must be strong and bright flames that would be visible in the day-light, as it now was, for the day was fully come. III. What was the immediate effect of this? 1. They were all filled with the Holy Ghost, more plentifully and powerfully than they were before. They were filled with the graces of the Spirit, and were more than ever under his sanctifying influences - were now holy, and heavenly, and spiritual, more weaned from this world and better acquainted with the other. They were more filled with the comforts of the Spirit, rejoiced more than ever in the love of Christ and the hope of heaven, and in it all their griefs and fears were swallowed up. They were also, for the proof of this, filled with the gifts of the Holy Ghost, which are especially meant here; they were endued with miraculous powers for the furtherance of the gospel. It seems evident to me that not only the twelve apostles, but all the hundred and twenty disciples were filled with the Holy Ghost alike at this time - all the seventy disciples, who were apostolic men, and employed in the same work, and all the rest too that were to preach the gospel; for it is said expressly (Eph 4:8, Eph 4:11), When Christ ascended on high (which refers to this, Act 2:33), he gave gifts unto men, not only some apostles (such were the twelve), but some prophets and some evangelists (such were many of the seventy disciples, itinerant preachers), and some pastors and teachers settled in particular churches, as we may suppose some of these afterwards were. The all here must refer to the all that were together, Act 2:1; Act 1:14, Act 1:15. 2. They began to speak with other tongues, besides their native language, though they had never learned any other. They spoke not matters of common conversation, but the word of God, and the praises of his name, as the Spirit gave them utterance, or gave them to speak apophthengesthai - apophthegms, substantial and weighty sayings, worthy to be had in remembrance. It is probable that it was not only one that was enabled to speak one language, and another another (as it was with the several families that were dispersed from Babel), but that every one was enabled to speak divers languages, as he should have occasion to use them. And we may suppose that they understood not only themselves but one another too, which the builders of Babel did not, Gen 11:7. They did not speak here and there a word of another tongue, or stammer out some broken sentences, but spoke it as readily, properly, and elegantly, as if it had been their mother-tongue; for whatever was produced by miracle was the best of the kind. They spoke not from any previous thought or meditation, but as the Spirit gave them utterance; he furnished them with the matter as well as the language. Now this was, (1.) A very great miracle; it was a miracle upon the mind (and so had most of the nature of a gospel miracle), for in the mind words are framed. They had not only never learned these languages, but had never learned any foreign tongue, which might have facilitated these; nay, for aught that appears, they had never so much as heard these languages spoken, nor had any idea of them. They were neither scholars nor travellers, nor had had any opportunity of learning languages either by books or conversation. Peter indeed was forward enough to speak in his own tongue, but the rest of them were no spokesmen, nor were they quick of apprehension; yet now not only the heart of the rash understands knowledge, but the tongue of the stammerers is ready to speak eloquently, Isa 32:4. When Moses complained, I am slow of speech, God said, I will be with thy mouth, and Aaron shall be thy spokesman. But he did more for these messengers of his: he that made man's mouth new-made theirs. (2.) A very proper, needful, and serviceable miracle. The language the disciples spoke was Syriac, a dialect of the Hebrew; so that it was necessary that they should be endued with the gift, for the understanding both of the original Hebrew of the Old Testament, in which it was written, and of the original Greek of the New Testament, in which it was to be written. But this was not all; they were commissioned to preach the gospel to every creature, to disciple all nations. But here is an insuperable difficulty at the threshold. How shall they master the several languages so as to speak intelligibly to all nations? It will be the work of a man's life to learn their languages. And therefore, to prove that Christ could give authority to preach to the nations, he gives ability to preach to them in their own language. And it should seem that this was the accomplishment of that promise which Christ made to his disciples (Joh 14:12), Greater works than these shall you do. For this may well be reckoned, all things considered, a greater work than the miraculous cures Christ wrought. Christ himself did not speak with other tongues, nor did he enable his disciples to do so while he was with them: but it was the first effect of the pouring out of the Spirit upon them. And archbishop Tillotson thinks it probable that if the conversion of infidels to Christianity were now sincerely and vigorously attempted, by men of honest minds, God would extraordinarily countenance such an attempt with all fitting assistance, as he did the first publication of the gospel.
Tyndale Open Study Notes
2:1-4 Jews observed three great annual pilgrimage festivals, when many would go to the Temple in Jerusalem—Unleavened Bread (which includes Passover), Pentecost (Harvest), and Shelters (see Lev 23:1-44). On Pentecost, when the Jewish people were gathered in Jerusalem to celebrate the harvest of God’s blessings, and when the disciples were united and expectant as they gathered for prayer, the Holy Spirit came and filled the gathered believers.