Acts 2:40
Verse
Context
Three Thousand Believe
39This promise belongs to you and your children and to all who are far off—to all whom the Lord our God will call to Himself.”40With many other words he testified, and he urged them, “Be saved from this corrupt generation.” 41Those who embraced his message were baptized, and about three thousand were added to the believers that day.
Sermons
Leonard RavenhillLeonard Ravenhill
Stephen Olford
Compilations
Derek Prince
Ernest O'NeillSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
Save yourselves from this untoward generation - Separate yourselves from them: be ye saved, σωθητε: the power is present with you; make a proper use of it, and ye shall be delivered from their obstinate unbelief, and the punishment that awaits it in the destruction of them and their city by the Romans.
Jamieson-Fausset-Brown Bible Commentary
with many other words did he testify and exhort--Thus we have here but a summary of Peter's discourse; though from the next words it would seem that only the more practical parts, the home appeals, are omitted. Save yourselves from this untoward generation--as if Peter already foresaw the hopeless impenitence of the nation at large, and would have his hearers hasten in for themselves and secure their own salvation.
John Gill Bible Commentary
Then they that gladly received his word,.... The Syriac version adds, "and believed"; what Peter said concerning repentance and baptism, and especially concerning remission of sins, and the gift of the Holy Ghost; and concerning the promise of Christ, and salvation by him, of the pardon of sin, and of the Holy Spirit; which doctrine they received with great joy and gladness, it being suitable to their case; and very "readily", and "willingly", as the Syriac and Arabic versions render it; for they were now made a willing people in the day of God's power, and now that promise, or prophecy, in Psa 110:3 had a remarkable accomplishment; these converts were the dew of Christ's youth, as well as instances of his powerful and efficacious grace: not all that heard this sermon of Peter's received his doctrine in this manner, only some; and so the Syriac and Arabic versions render the words, "and some of them readily received", &c. which shows the distinguishing grace of God in this instance. The Vulgate Latin and Ethiopic versions leave out the word "gladly", which should not be omitted: and as soon as they had received the word, and were comforted by it, they were baptized; in water, by immersion, for which there was great conveniency in Jerusalem, and in the temple, where the apostles now were: in the city of Jerusalem, in private houses, they had their baths for purifications, by immersion, as in the case of menstruous, gonorrhoeas, and other defilements, by touching unclean persons, and things, which were very frequent; so that a digger of cisterns, for such uses, and others, was a business in Jerusalem, "Says Simeon Sicana (g), who was a digger of cisterns, ditches, and caves, in Jerusalem, to R. Jochanan ben Zaccai, I am as great a man as thou art; he made answer to him, why? (or your reason for it;) he replied to him, because I am employed in the necessary affairs of many, (or of the public,) as you are; for says he, if a man comes to you for judgment, or to ask a question, you say to him, drink out of this cistern, whose waters are pure, and cold; or, if a woman asks thee concerning her monstrous, you say to her, dip in this cistern, whose waters purify. And in the temple there was an apartment, called , "the dipping place", or "room", where the high priest dipped himself on the day of atonement (h): and besides, there were ten lavers of brass, made by Solomon; and every laver held forty baths of water, and each was four cubits broad and long, sufficient for immersion of the whole body of a man; and to these Herbanus (i) the Jew seems to have respect, when he says, that in the outer part of Solomon's temple, there were "lavers", in every side, (or all around,) which were free, or open, for the use of all; to which, he thinks, the prophet Isaiah has respect, in Isa 1:16. Those were for the priests, both to wash their hands and feet at, and also to wash the burnt offerings; see Exo 30:18 (k): and who were likewise obliged, very often, to bathe, or dip their whole bodies in water; for if a priest went out of the temple for a little while to speak with a friend, , "he was obliged to dipping": and if he nodded, he was obliged to wash his hands and his feet; but if he slept, he was obliged to dip himself; yea, a man might not go into the court, or to service, even though he was clean, , "until he dip himself" (l). Add to this, that there was the molten sea also for the priests to wash in, Ch2 4:6 which was done by immersion; on which one of the Jewish commentators (m) has these words: "the sea was "for the dipping" of the priests; for in the midst of it, they dipped themselves from their uncleanness; but in the Jerusalem Talmud (n) there is an objection, is it not a vessel? as if it was said, how can they "dip" in it, for is it not a vessel? and there is no "dipping" in vessels: R. Joshua ben Levi replied, a pipe of water was laid to it from the fountain of Etam, and the feet of the oxen, (which were under the molten sea,) were open at the pomegranates; so that it was as if it was from under the earth, and the waters came to it, and entered, and ascended, by the way of the feet of the oxen, which were open beneath them, and bored. The reason of the objection is, because bathing, or dipping for purification, was not made in vessels, but in gatherings, or pools of water upon the ground; and which objection is removed, by observing, that a pipe was laid from the fountain of Etam, which supplied it with spring, or running water; so that the molten sea, and the lavers, were looked upon all one as pools of water, or springs of water, and as fit for immersion. This sea was ten cubits from brim to brim, and five cubits high, and held two thousand baths, Kg1 7:23. Yea, three thousand, as in Ch2 6:5 and every laver held forty baths, Kg1 7:38 and every bath held four gallons and a half, and between seven and eight gallons of wine measure. And it may be observed, that there were also in Jerusalem the pool of Bethesda, into which persons went down at certain times, Joh 5:1 and the pool of Siloam, where persons bathed, and dipped themselves, on certain occasions; See Gill on Joh 9:7. So that there were conveniences enough for baptism by immersion in this place: and the same day there were added; unto them, or to the church, as in Act 2:47 the whole company of the hundred and twenty disciples; the Arabic version supplies, "among the believers": the number of those, that were added to them, were about three thousand souls; or persons, men, and women; and their number is no objection to their being baptized by immersion. As for convenient places to baptize in, there were enough, as we have seen already; and there were administrators sufficient for this work: had there been no more than the twelve apostles, it was but two hundred and fifty men apiece; and there were twelve separate places in the temple, where they might be baptizing at the same time; there were the ten lavers, the molten sea, and the dipping room, so that the work was not so very heavy nor difficult; but besides, there were seventy disciples, who, as they were preachers of the word, were administrators of this ordinance; and supposing them all employed, as they might be, at the same time, either in the temple, or at the pools in Jerusalem, or at the baths, and cisterns, in private houses; they would not have more than six or seven and thirty persons apiece to baptize; and there was time enough in the day for it; it was but the third hour, or nine o'clock in the morning, when Peter began his sermon; and allowing an hour for that, there were eight hours more in the day, according to the Jewish reckoning of twelve hours in a day; so that the business might be done without any hurry, or great fatigue; and indeed, the objection, as to time, would equally lie against sprinkling, or pouring, as dipping; at least the difference is very inconsiderable; for the same form of words must be pronounced in administering the ordinance by the one, as by the other; and a person being ready, is very near as soon dipped into water, as water can be taken, and sprinkled, or poured on the face. Besides, after all, though these persons were added to the church the same day, it does not necessarily follow from the text, that they were all baptized in one day; the words do not oblige us to such a sense: I own, I am of opinion, that they were all baptized in one day; and that on the same day they were baptized, they were joined to the church; and that day was the day of Pentecost, the day on which the law was given on Mount Sinai, and on which now the Gospel was published to men of all nations under the heavens; the day on which the firstfruits were offered to the Lord, and on which now the firstfruits of the death, resurrection, and ascension of Christ were brought in to him. Let the order be observed, they were first baptized, and then added to the church, (g) Midrash Kohelet, fol. 70. 3. (h) T. Bab. Yoma, fol. 16. 1. & 19. & Maimon. Beth. Habbechira, c. 5. sect. 11. 17. (i) Disput. Gregantii, p. 131. (k) Vid. Jarchi & Kimchi in 1 Kings vii. 38. & Ralbag in 2 Chron. iv. 5. (l) T. Hieros. Yoma, fol. 40. 2. Misna Yoma, c. 3. sect. 3. (m) R. David Kimchi. (n) lb. Yoma, fol. 41. 1.
Acts 2:40
Three Thousand Believe
39This promise belongs to you and your children and to all who are far off—to all whom the Lord our God will call to Himself.”40With many other words he testified, and he urged them, “Be saved from this corrupt generation.” 41Those who embraced his message were baptized, and about three thousand were added to the believers that day.
- Scripture
- Sermons
- Commentary
Fire of God
By Leonard Ravenhill7.4K1:06:15Fire Of GodMAL 4:2MAT 1:4MAT 6:33JHN 16:8ACT 2:1ACT 2:40In this sermon transcript, the speaker describes a gathering where the bishop, who has been acting strangely, stands up and weeps while struggling to deliver a text. It is revealed that the bishop has not been eating and has been praying with a woodcutter. The speaker then references a Bible verse about Moses and the Israelites seeing God and having a meal with Him. The speaker also mentions the story of Peter speaking on the day of Pentecost and draws a comparison between a drunken person and a spirit-filled person. The sermon concludes with the speaker reflecting on the declaration of war in 1939.
Baptismal of Fire
By Leonard Ravenhill6.3K1:25:01Baptism Of FireEXO 34:6MAT 3:2MAT 4:17LUK 3:16JHN 3:16ACT 2:37ACT 2:40In this sermon, the preacher describes a powerful testimony given by a woman named Lizzy Smith. Despite her small stature, Lizzy's testimony transformed the atmosphere of the meeting and brought the presence of the Holy Spirit. The preacher emphasizes the importance of preaching with conviction and delivering the message of repentance. They contrast this with the modern approach of relying on films and entertainment to attract crowds, highlighting the need for the wind and fire of the Holy Spirit. The sermon also references biblical figures like John the Baptist and the dramatic impact of wind and fire in nature.
Comfort of the Spirit
By Stephen Olford2.1K41:35Spirit Of GodACT 2:40ACT 9:31ACT 11:23ACT 11:25In this sermon, the preacher emphasizes the importance of preaching the word of God with truth, passion, and clarity. He believes that exhortation, which includes a compassionate presentation of truth, should challenge the audience to respond either by believing or rejecting. The preacher cites examples from the book of Acts, such as Peter's sermon on Pentecost and Barnabas' exhortation in Antioch, to illustrate the need for decision and response in preaching. He also highlights the ministry of consolation and encourages the audience to have a spirit of consolation towards others.
Kingdom of Priests (Compilation)
By Compilations2.0K12:42CompilationACT 2:40ROM 9:1In this sermon, the preacher begins by recounting the story of Elijah and his prayer to God during the offering of the evening sacrifice. Elijah calls upon God to reveal Himself as the true God and to turn the hearts of the people back to Him. God answers Elijah's prayer by sending fire from heaven to consume the sacrifice, wood, stones, and even the water in the trench. The preacher then goes on to exhort the listeners to save themselves from the corrupt generation and emphasizes the importance of speaking the truth in Christ. He expresses his deep sorrow and anguish for his fellow Israelites and their rejection of Christ. The preacher also highlights the blessings and promises of God, including adoption as sons, divine glory, covenants, the law, temple worship, and the lineage of Christ. He reminds the audience that God desires to nourish and care for them and that He does not take away life but provides a way for reconciliation. The preacher emphasizes the significance of burying the body of someone who has been put to death, as hanging on a tree is considered a curse from God. He explains that if someone sins against another person, God will judge them, but if someone sins against the Lord, there is no one to intercede for them. The preacher then quotes Jesus' invitation to all who are burdened and weary to come to Him for rest. He describes the miraculous event of the Holy Spirit descending upon the disciples, filling them with power and enabling them to speak in different languages. The preacher concludes by proclaiming that Jesus, whom the people crucified, is both Lord and Christ. This declaration deeply impacts the listeners, leading them to ask Peter and the apostles what they should do. Peter responds by urging them to repent and be baptized in the name of Jesus Christ for the forgiveness of sins and the receiving of the Holy Spirit. He assures them that the promise of salvation is for them, their children, and all who will respond to God's call.
How to Face the Last Days Without Fear - Part 3
By Derek Prince1.3K28:14ACT 2:40REV 6:4REV 6:8REV 7:1
This sermon by Derek Prince delves into the symbolism of the four horses in the book of Revelation, highlighting themes of judgment, ethnic conflict, shortage, and famine. It emphasizes the urgency of spreading the gospel before the final judgments fall, and discusses the role of 144,000 Jewish believers in evangelism during the end times. The sermon concludes with a call to be saved from the current perverse generation and make a commitment to Jesus.
Condemned of Justified? (Romans 5:16)
By Ernest O'Neill98823:00GEN 3:22MAT 16:26ACT 2:40ROM 5:16ROM 8:221CO 15:221JN 2:15In this sermon, the speaker discusses the presence of evil and suffering in the world and how it challenges the belief in a perfect future. He highlights the destruction, violence, and injustice that occur, causing a strain on the spirit. The speaker also mentions the control humans have over nature, yet the occurrence of natural disasters suggests that something is wrong in the world. He emphasizes that people from different parts of the world acknowledge the sickness and trauma present in the world. The speaker refers to Romans 8:22, which states that the entire creation is groaning and in travail, indicating God's displeasure with the world.
The Ark of the Covenant of the Lord Went Before Them
By A.B. Simpson0ACT 2:40Greek Word Studies delves into the meaning of 'skolios,' which refers to that which is bent, crooked, or morally twisted. The term is used figuratively in the Bible to describe things that deviate from the standard or are morally corrupt. Believers are encouraged to endure unjust treatment, even from unreasonable masters, as a testimony to their faith in God. The focus is on maintaining loyalty and obedience to God, regardless of the circumstances, and trusting in His enabling power and grace.
Greater Work
By D.L. Moody0Preaching ChristThe Power of the Holy SpiritMAT 28:19MRK 16:15JHN 14:12JHN 15:26ACT 1:8ACT 2:36ACT 2:40ROM 1:161CO 2:42TI 4:2D.L. Moody emphasizes the transformative power of the Holy Spirit in witnessing to Christ, asserting that the greater works Jesus spoke of refer to influencing and converting the hearts of sinful men rather than performing physical miracles. He reflects on the miracle of Pentecost, where Peter, empowered by the Spirit, preached to a hostile crowd, resulting in the conversion of thousands. Moody critiques modern preaching that obscures the message of the Cross and calls for a return to presenting Christ plainly and powerfully. He believes that when Christ is exalted in preaching, the Holy Spirit will confirm the message with signs and wonders. Ultimately, Moody urges believers to testify of Christ, as the world desperately needs the light He brings.
A Cry Against Wicked Youth!
By David Wilkerson0RepentanceJudgmentPRO 1:24ISA 40:30JER 16:10JON 1:2MAL 3:5MAL 4:1MAT 12:41ACT 2:401JN 5:19REV 18:23David Wilkerson delivers a powerful sermon titled 'A Cry Against Wicked Youth!' where he draws parallels between the wickedness of Nineveh and the moral decline of modern youth. He emphasizes God's urgent call for repentance, warning that judgment is imminent unless there is a widespread turning back to Him. Wilkerson highlights the alarming state of youth today, plagued by violence, substance abuse, and a loss of faith, and he challenges the complacency of society and the church in addressing these issues. He calls for a prophetic voice to rise up, much like Jonah, to proclaim the truth of God's impending judgment and the need for genuine repentance. Ultimately, he stresses that the greatest sin is unbelief, which leads to corruption and separation from God.
A Spotless Bride
By Hywel R. Jones0PSA 46:5MAT 16:18ACT 2:401CO 5:12CO 6:14EPH 1:21EPH 2:11PE 2:9REV 12:10Hywel R. Jones preaches about the current state of institutions and professionals, emphasizing the lack of moral integrity leading to the crumbling of various realms in the western world. He discusses the contrast between the church on earth and the heavenly world of peace, joy, and righteousness, pointing out the need for the church to reflect the holiness of God. Jones explores the distinction between the universal church's holiness and the purity of individual local churches, highlighting the importance of addressing impurities within congregations while upholding the church's overall holiness. He stresses the sacred duty of believers to ensure that their local churches exhibit holiness and purity, aligning with the heavenly reality of the church.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
Save yourselves from this untoward generation - Separate yourselves from them: be ye saved, σωθητε: the power is present with you; make a proper use of it, and ye shall be delivered from their obstinate unbelief, and the punishment that awaits it in the destruction of them and their city by the Romans.
Jamieson-Fausset-Brown Bible Commentary
with many other words did he testify and exhort--Thus we have here but a summary of Peter's discourse; though from the next words it would seem that only the more practical parts, the home appeals, are omitted. Save yourselves from this untoward generation--as if Peter already foresaw the hopeless impenitence of the nation at large, and would have his hearers hasten in for themselves and secure their own salvation.
John Gill Bible Commentary
Then they that gladly received his word,.... The Syriac version adds, "and believed"; what Peter said concerning repentance and baptism, and especially concerning remission of sins, and the gift of the Holy Ghost; and concerning the promise of Christ, and salvation by him, of the pardon of sin, and of the Holy Spirit; which doctrine they received with great joy and gladness, it being suitable to their case; and very "readily", and "willingly", as the Syriac and Arabic versions render it; for they were now made a willing people in the day of God's power, and now that promise, or prophecy, in Psa 110:3 had a remarkable accomplishment; these converts were the dew of Christ's youth, as well as instances of his powerful and efficacious grace: not all that heard this sermon of Peter's received his doctrine in this manner, only some; and so the Syriac and Arabic versions render the words, "and some of them readily received", &c. which shows the distinguishing grace of God in this instance. The Vulgate Latin and Ethiopic versions leave out the word "gladly", which should not be omitted: and as soon as they had received the word, and were comforted by it, they were baptized; in water, by immersion, for which there was great conveniency in Jerusalem, and in the temple, where the apostles now were: in the city of Jerusalem, in private houses, they had their baths for purifications, by immersion, as in the case of menstruous, gonorrhoeas, and other defilements, by touching unclean persons, and things, which were very frequent; so that a digger of cisterns, for such uses, and others, was a business in Jerusalem, "Says Simeon Sicana (g), who was a digger of cisterns, ditches, and caves, in Jerusalem, to R. Jochanan ben Zaccai, I am as great a man as thou art; he made answer to him, why? (or your reason for it;) he replied to him, because I am employed in the necessary affairs of many, (or of the public,) as you are; for says he, if a man comes to you for judgment, or to ask a question, you say to him, drink out of this cistern, whose waters are pure, and cold; or, if a woman asks thee concerning her monstrous, you say to her, dip in this cistern, whose waters purify. And in the temple there was an apartment, called , "the dipping place", or "room", where the high priest dipped himself on the day of atonement (h): and besides, there were ten lavers of brass, made by Solomon; and every laver held forty baths of water, and each was four cubits broad and long, sufficient for immersion of the whole body of a man; and to these Herbanus (i) the Jew seems to have respect, when he says, that in the outer part of Solomon's temple, there were "lavers", in every side, (or all around,) which were free, or open, for the use of all; to which, he thinks, the prophet Isaiah has respect, in Isa 1:16. Those were for the priests, both to wash their hands and feet at, and also to wash the burnt offerings; see Exo 30:18 (k): and who were likewise obliged, very often, to bathe, or dip their whole bodies in water; for if a priest went out of the temple for a little while to speak with a friend, , "he was obliged to dipping": and if he nodded, he was obliged to wash his hands and his feet; but if he slept, he was obliged to dip himself; yea, a man might not go into the court, or to service, even though he was clean, , "until he dip himself" (l). Add to this, that there was the molten sea also for the priests to wash in, Ch2 4:6 which was done by immersion; on which one of the Jewish commentators (m) has these words: "the sea was "for the dipping" of the priests; for in the midst of it, they dipped themselves from their uncleanness; but in the Jerusalem Talmud (n) there is an objection, is it not a vessel? as if it was said, how can they "dip" in it, for is it not a vessel? and there is no "dipping" in vessels: R. Joshua ben Levi replied, a pipe of water was laid to it from the fountain of Etam, and the feet of the oxen, (which were under the molten sea,) were open at the pomegranates; so that it was as if it was from under the earth, and the waters came to it, and entered, and ascended, by the way of the feet of the oxen, which were open beneath them, and bored. The reason of the objection is, because bathing, or dipping for purification, was not made in vessels, but in gatherings, or pools of water upon the ground; and which objection is removed, by observing, that a pipe was laid from the fountain of Etam, which supplied it with spring, or running water; so that the molten sea, and the lavers, were looked upon all one as pools of water, or springs of water, and as fit for immersion. This sea was ten cubits from brim to brim, and five cubits high, and held two thousand baths, Kg1 7:23. Yea, three thousand, as in Ch2 6:5 and every laver held forty baths, Kg1 7:38 and every bath held four gallons and a half, and between seven and eight gallons of wine measure. And it may be observed, that there were also in Jerusalem the pool of Bethesda, into which persons went down at certain times, Joh 5:1 and the pool of Siloam, where persons bathed, and dipped themselves, on certain occasions; See Gill on Joh 9:7. So that there were conveniences enough for baptism by immersion in this place: and the same day there were added; unto them, or to the church, as in Act 2:47 the whole company of the hundred and twenty disciples; the Arabic version supplies, "among the believers": the number of those, that were added to them, were about three thousand souls; or persons, men, and women; and their number is no objection to their being baptized by immersion. As for convenient places to baptize in, there were enough, as we have seen already; and there were administrators sufficient for this work: had there been no more than the twelve apostles, it was but two hundred and fifty men apiece; and there were twelve separate places in the temple, where they might be baptizing at the same time; there were the ten lavers, the molten sea, and the dipping room, so that the work was not so very heavy nor difficult; but besides, there were seventy disciples, who, as they were preachers of the word, were administrators of this ordinance; and supposing them all employed, as they might be, at the same time, either in the temple, or at the pools in Jerusalem, or at the baths, and cisterns, in private houses; they would not have more than six or seven and thirty persons apiece to baptize; and there was time enough in the day for it; it was but the third hour, or nine o'clock in the morning, when Peter began his sermon; and allowing an hour for that, there were eight hours more in the day, according to the Jewish reckoning of twelve hours in a day; so that the business might be done without any hurry, or great fatigue; and indeed, the objection, as to time, would equally lie against sprinkling, or pouring, as dipping; at least the difference is very inconsiderable; for the same form of words must be pronounced in administering the ordinance by the one, as by the other; and a person being ready, is very near as soon dipped into water, as water can be taken, and sprinkled, or poured on the face. Besides, after all, though these persons were added to the church the same day, it does not necessarily follow from the text, that they were all baptized in one day; the words do not oblige us to such a sense: I own, I am of opinion, that they were all baptized in one day; and that on the same day they were baptized, they were joined to the church; and that day was the day of Pentecost, the day on which the law was given on Mount Sinai, and on which now the Gospel was published to men of all nations under the heavens; the day on which the firstfruits were offered to the Lord, and on which now the firstfruits of the death, resurrection, and ascension of Christ were brought in to him. Let the order be observed, they were first baptized, and then added to the church, (g) Midrash Kohelet, fol. 70. 3. (h) T. Bab. Yoma, fol. 16. 1. & 19. & Maimon. Beth. Habbechira, c. 5. sect. 11. 17. (i) Disput. Gregantii, p. 131. (k) Vid. Jarchi & Kimchi in 1 Kings vii. 38. & Ralbag in 2 Chron. iv. 5. (l) T. Hieros. Yoma, fol. 40. 2. Misna Yoma, c. 3. sect. 3. (m) R. David Kimchi. (n) lb. Yoma, fol. 41. 1.