Acts 2:47
Verse
Context
The Fellowship of Believers
46With one accord they continued to meet daily in the temple courts and to break bread from house to house, sharing their meals with gladness and sincerity of heart,47praising God and enjoying the favor of all the people. And the Lord added to their number daily those who were being saved.
Sermons
David Platt
Carter Conlon
George Verwer
George R. Brunk II
Hans R. Waldvogel
Martyn-Lloyd JonesSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
Adam Clarke Bible Commentary
Praising God - As the fountain whence they had derived all their spiritual and temporal blessings; seeing him in all things, and magnifying the work of his mercy. Having favor with all the people - Every honest, upright Jew would naturally esteem these for the simplicity, purity, and charity of their lives. The scandal of the cross had not yet commenced; for, though they had put Jesus Christ to death, they had not get entered into a systematic opposition to the doctrines he taught. And the Lord added to the Church daily such as should be saved - Though many approved of the life and manners of these primitive Christians, yet they did not become members of this holy Church; God permitting none to be added to it, but τους σωζομενους, those who were saved from their sins and prejudices. The Church of Christ was made up of saints; sinners ware not permitted to incorporate themselves with it. One MS. and the Armenian version, instead of τους σωζομενους, the saved, have τοις σωζομενοις, to them who were saved; reading the verse thus: And the Lord added daily to those who were saved. He united those who were daily converted under the preaching of the apostles to those who had already been converted. And thus every lost sheep that was found was brought to the flock, that, under the direction of the great Master Shepherd, they might go out and in, and find pasture. The words, to the Church, τῃ εκκλησιᾳ, are omitted by BC, Coptic, Sahidic, Ethiopic, Armenian, and Vulgate; and several add the words επι το αυτο, at that tine, (which begin the first verse of the next chapter) to the conclusion of this. My old MS. English Bible reads the verse thus: For so the Lord encresed hem that weren maad saaf, eche day, into the same thing. Nearly the same rendering as that in Wiclif. Our translation of τους σωζομενους, such as should be saved is improper and insupportable. The original means simply and solely those who were then saved; those who were redeemed from their sins and baptized into the faith of Jesus Christ. The same as those whom St. Paul addressed, Eph 2:8 : By grace ye are saved, εστε σεσωσμενοι; or, ye are those who have been saved by grace. So in Tit 3:5 : According to his mercy he saved us, εσωσεν ἡμας, by the washing of regeneration. And in Co1 1:18, we have the words τοις σωζομενοις, them who are saved, to express those who had received the Christian faith; in opposition to τοις απολλυμενοις, to those who are lost, namely the Jews, who obstinately refused to receive salvation on the terms of the Gospel, the only way in which they could be saved; for it was by embracing the Gospel of Christ that they were put in a state of salvation; and, by the grace it imparted, actually saved from the power, guilt, and dominion of sin. See Co1 15:2 : I made known unto you, brethren, the Gospel which I preached unto you, which ye have received, and in which ye stand; and By Which Ye Are Saved, δι' οὑ και σωζεσθε. Our translation, which indeed existed long before our present authorized version, as may be seen in Cardmarden's Bible, 1566, Beck's Bible, 1549, and Tindall's Testament, printed by Will. Tylle, in 1548, is bad in itself; but it has been rendered worse by the comments put on it, viz. that those whom God adds to the Church shall necessarily and unavoidably be eternally saved; whereas no such thing is hinted by the original text, be the doctrine of the indefectibility of the saints true or false - which shall be examined in its proper place. On that awful subject, the foreknowledge of God, something has already been spoken: see Act 2:23. Though it is a subject which no finite nature can comprehend, yet it is possible so to understand what relates to us in it as to avoid those rocks of presumption and despondency on which multitudes have been shipwrecked. The foreknowledge of God is never spoken of in reference to himself, but in reference to us: in him properly there is neither foreknowledge nor afterknowledge. Omniscience, or the power to know all things, is an attribute of God, and exists in him as omnipotence, or the power to do all things. He can do whatsoever he will; and he does whatsoever is fit or proper to be done. God cannot have foreknowledge, strictly speaking, because this would suppose that there was something coming, in what we call futurity, which had not yet arrived at the presence of the Deity. Neither can he have any afterknowledge, strictly speaking, for this would suppose that something that had taken place, in what we call pretereity, or past time, had now got beyond the presence of the Deity. As God exists in all that can be called eternity, so he is equally every where: nothing can be future to him, because he lives in all futurity; nothing can be past to him, because he equally exists in all past time; futurity and pretereity are relative terms to us; but they can have no relation to that God who dwells in every point of eternity; with whom all that is past, and all that is present, and all that is future to man, exists in one infinite, indivisible, and eternal Now. As God's omnipotence implies his power to do all things, so God's omniscience implies his power to know all things; but we must take heed that we meddle not with the infinite free agency of this Eternal Being. Though God can do all thinks, he does not all things. Infinite judgment directs the operations of his power, so that though he can, yet he does not do all things, but only such things as are proper to be done. In what is called illimitable space, he can make millions of millions of systems; but he does not see proper to do this. He can destroy the solar system, but he does not do it: he can fashion and order, in endless variety, all the different beings which now exist, whether material, animal, or intellectual; but he does not do this, because he does not see it proper to be done. Therefore it does not follow that, because God can do all things, therefore he must do all things. God is omniscient, and can know all things; but does it follow from this that he must know all things? Is he not as free in the volitions of his wisdom, as he is in the volitions of his power? The contingent as absolute, or the absolute as contingent? God has ordained some things as absolutely certain; these he knows as absolutely certain. He has ordained other things as contingent; these he knows as contingent. It would be absurd to say that he foreknows a thing as only contingent which he has made absolutely certain. And it would be as absurd to say that he foreknows a thing to be absolutely certain which in his own eternal counsel he has made contingent. By absolutely certain, I mean a thing which must be, in that order, time, place, and form in which Divine wisdom has ordained it to be; and that it can be no otherwise than this infinite counsel has ordained. By contingent, I mean such things as the infinite wisdom of God has thought proper to poise on the possibility of being or not being, leaving it to the will of intelligent beings to turn the scale. Or, contingencies are such possibilities, amid the succession of events, as the infinite wisdom of God has left to the will of intelligent beings to determine whether any such event shall take place or not. To deny this would involve the most palpable contradictions, and the most monstrous absurdities. If there be no such things as contingencies in the world, then every thing is fixed and determined by an unalterable decree and purpose of God; and not only all free agency is destroyed, but all agency of every kind, except that of the Creator himself; for on this ground God is the only operator, either in time or eternity: all created beings are only instruments, and do nothing but as impelled and acted upon by this almighty and sole Agent. Consequently, every act is his own; for if he have purposed them all as absolutely certain, having nothing contingent in them, then he has ordained them to be so; and if no contingency, then no free agency, and God alone is the sole actor. Hence the blasphemous, though, from the premises, fair conclusion, that God is the author of all the evil and sin that are in the world; and hence follows that absurdity, that, as God can do nothing that is wrong, Whatever Is, is Right. Sin is no more sin; a vicious human action is no crime, if God have decreed it, and by his foreknowledge and will impelled the creature to act it. On this ground there can be no punishment for delinquencies; for if every thing be done as God has predetermined, and his determinations must necessarily be all right, then neither the instrument nor the agent has done wrong. Thus all vice and virtue, praise and blame, merit and demerit, guilt and innocence, are at once confounded, and all distinctions of this kind confounded with them. Now, allowing the doctrine of the contingency of human actions, (and it must be allowed in order to shun the above absurdities and blasphemies), then we see every intelligent creature accountable for its own works, and for the use it makes of the power with which God has endued it; and, to grant all this consistently, we must also grant that God foresees nothing as absolutely and inevitably certain which he has made contingent; and, because he has designed it to be contingent, therefore he cannot know it as absolutely and inevitably certain. I conclude that God, although omniscient, is not obliged, in consequence of this, to know all that he can know; no more than he is obliged, because he is omnipotent, to do all that he can do. How many, by confounding the self and free agency of God with a sort of continual impulsive necessity, have raised that necessity into an all-commanding and overruling energy, to which God himself is made subject! Very properly did Milton set his damned spirits about such work as this, and has made it a part of their endless punishment: - Others apart sat on a hill retired, In thoughts more elevate; and reasoned high Of providence, foreknowledge, will, and fate; Fixed fate, free-will, foreknowledge absolute, And found no end, in wand'ring mazes lost. Parad. Lost, b. ii. l. 557. Among some exceptionable expressions, the following are also good thoughts on the flee agency and fall of man: - - I made him just and right, Sufficient to have stood, though free to fall. Not free, what proof could they have given sincere Of true allegiance, constant faith or love, When only what they needs must do appeared, Not what they would? What praise could they receive?. Useless and vain, of freedom both despoiled, Made passive, both had served Necessity, Not Me. - So without least impulse or shadow of fate, Or aught by me immutably foreseen, They trespass, authors to themselves in all Both what they judge, and what they choose, for so I formed them free, and free they must remain Till they enthrall themselves: I else must change Their nature, and revoke the high decree Unchangeable, eternal, which ordained Their freedom; they themselves ordained their fall. Ibid, b. iii. l. 98, 103, 120. I shall conclude these observations with a short extract from Mr. Bird's Conferences, where, in answer to the objection, "If many things fall out contingently, or as it were by accident, God's foreknowledge of them can be but contingent, dependent on man's free will," he observes: "It is one thing to know that a thing will be done necessarily; and another, to know necessarily that a thing will be done. God doth necessarily foreknow all that will be done; but he doth not know that those things which shall be done voluntarily will be done necessarily: he knoweth that they will be done; but he knoweth withal that they might have fallen out otherwise, for aught he had ordered to the contrary. So likewise God knew that Adam would fall; and get he knew that he would not fall necessarily, for it was possible for him not to have fallen. And as touching God's preordination going before his prescience as the cause of all events this would be to make God the author of all the sin in the world; his knowledge comprehending that as well as other things. God indeed foreknoweth all things, because they will be done; but things are not (therefore) done, because he foreknoweth them. It is impossible that any man, by his voluntary manner of working, should elude God's foresight; but then this foresight doth not necessitate the will, for this were to take it wholly away. For as the knowledge of things present imports no necessity on that which is done, so the foreknowledge of things future lays no necessity on that which shall be; because whosoever knows and sees things, he knows and sees them as they are, and not as they are not; so that God's knowledge doth not confound things, but reaches to all events, not only which come to pass, but as they come to pass, whether contingency or necessarily. As, for example, when you see a man walking upon the earth, and at the very same instant the sun shining in the heavens, do you not see the first as voluntary, and the second as natural? And though at the instant you see both done, there is a necessity that they be done, (or else you could not see them at all), yet there was a necessity of one only before they were done, (namely, the sun's shining in the heavens), but none at all of the other, (viz. the man's walking upon the earth.) The sun could not but shine, as being a natural agent; the man might not have walked, as being a voluntary one." This is a good argument; but I prefer that which states the knowledge of God to be absolutely free, without the contradictions which are mentioned above. "But you deny the omniscience of God." - No, no more than I deny his omnipotence, and you know I do not, though you have asserted the contrary. But take heed how you speak about this infinitely free agent: if you will contradict, take heed that you do not blaspheme. I ask some simple questions on the subject of God's knowledge and power: if you know these things better than your neighbor, be thankful, be humble, and pray to God to give you amiable tempers; for the wrath of man worketh not the righteousness of God. May he be merciful to thee and me!
Jamieson-Fausset-Brown Bible Commentary
Praising God--"Go thy way, eat thy bread with joy, and drink thy wine with a merry heart, for God now accepteth thy works" (Ecc 9:7, also see on Act 8:39). having favour with all the people--commending themselves by their lovely demeanor to the admiration of all who observed them. And the Lord--that is, JESUS, as the glorified Head and Ruler of the Church. added--kept adding; that is, to the visible community of believers, though the words "to the Church" are wanting in the most ancient manuscripts. such as should be saved--rather, "the saved," or "those who were being saved." "The young Church had but few peculiarities in its outward form, or even in its doctrine: the single discriminating principle of its few members was that they all recognized the crucified Jesus of Nazareth as the Messiah. This confession would have been a thing of no importance, if it had only presented itself as a naked declaration, and would never in such a case have been able to form a community that would spread itself over the whole Roman empire. It acquired its value only through the power of the Holy Ghost, passing from the apostles as they preached to the hearers; for He brought the confession from the very hearts of men (Co1 12:3), and like a burning flame made their souls glow with love. By the power of this Spirit, therefore, we behold the first Christians not only in a state of active fellowship, but also internally changed: the narrow views of the natural man are broken through; they have their possessions in common, and they regard themselves as one family" [OLSHAUSEN]. Next: Acts Chapter 3
Acts 2:47
The Fellowship of Believers
46With one accord they continued to meet daily in the temple courts and to break bread from house to house, sharing their meals with gladness and sincerity of heart,47praising God and enjoying the favor of all the people. And the Lord added to their number daily those who were being saved.
- Scripture
- Sermons
- Commentary
A Missional Awakening
By David Platt7.9K53:36MissionsEXO 31:18ACT 2:47In this sermon, the speaker reflects on the language and emotions used in preaching the word of God. He shares a personal experience of a passionate lady who would grab his shirt and urge him to pray during intense moments. The speaker then quotes Jonathan Edwards, who observed that while people are enthusiastic about earthly matters, they often feel dull and unmoved when it comes to spiritual matters. The sermon then focuses on Ezekiel chapter 37, where the prophet is instructed to prophesy to dry bones, symbolizing the deadness of Israel's religion. God promises to breathe life into these bones and restore His people.
(Reformation Within Protestantism): Return to a Biblical Church
By A.W. Tozer4.5K45:05ReformationMAT 7:21MAT 18:20JHN 10:9ACT 2:471CO 12:27EPH 5:25HEB 10:25In this sermon, the speaker addresses the common attitude of taking the church for granted. He emphasizes that many people view the church as a social institution without questioning its significance. The speaker urges listeners to reconsider their perspective on the church and to recognize its sacred importance. He uses the analogy of two young couples, one focused on a serious and purposeful life while the other seeks only pleasure, to illustrate the different attitudes towards the church. The speaker concludes by inviting those who are unsure of their faith to come forward and seek a personal connection with Christ.
Ministers of Lasciviousness
By Carter Conlon4.2K1:03:52LasciviousnessACT 2:472PE 2:192PE 3:4JUD 1:4REV 3:17In this sermon, the preacher begins by explaining the context of the passage in Exodus where the people of Israel, led by Moses, are waiting for him to come down from Mount Sinai. The preacher emphasizes that the people had been in bondage in Egypt for 400 years and had cried out to the Lord for deliverance. However, when Moses delays in coming down from the mountain, the people gather around Aaron and ask him to make gods for them to worship. The preacher then connects this story to the present day, warning against ministers who preach a gospel that is focused on personal pleasure and rejects the lordship of Jesus Christ. The preacher urges the audience to turn away from delusion and sensationalism and instead surrender their lives to Christ and seek the supernatural working of God within their hearts.
(Om Orientation) New Testament Strategy - Part 1
By George Verwer3.2K27:52OrientationACT 1:8ACT 2:41ACT 2:47ACT 5:402CO 6:10In this sermon, the speaker emphasizes the importance of having a global vision and spreading the word of God through book distribution ministry. They believe that no matter where one is located, they can have an impact on the world by sharing the gospel locally and using the funds generated to support regions where Christianity is not widely accepted. The speaker also highlights the role of love as a motivating factor for action and emphasizes the need for united and disciplined efforts in reproducing for Christ. The sermon references Acts 1:8, which outlines God's plan and strategy for spreading the gospel to Jerusalem, Judea, Samaria, and the uttermost parts of the earth.
God's Supreme Position of Power
By George R. Brunk II3.0K57:51Sovereignty Of GodACT 2:47ACT 4:4ACT 9:17ACT 10:44ACT 10:47ACT 11:16In this sermon, the preacher discusses the book of Acts as a blueprint for the church. He emphasizes the importance of the early church's relationship with the Holy Spirit. The preacher encourages prayer for missionaries and workers who are spreading the gospel. He also highlights the need for a comprehensive church program that includes revival meetings, education, publishing, and missions. The sermon concludes with a comparison between the church of today and the early church, expressing concern about the lack of progress in winning souls for Christ.
Abiding — I John 2:28
By Hans R. Waldvogel2.8K24:26AbidingEXO 33:14EXO 33:18PSA 91:1ISA 40:31JHN 15:4ACT 2:47In this sermon, the speaker discusses the unfortunate reality of many people who start off strong in their faith but eventually fall away. He shares a personal story of a preacher who had a successful ministry but ended up working as an elevator operator. The speaker emphasizes the importance of prayer as a sacred place where God fills believers with His power and resurrection. He encourages listeners to let go and wait upon the Lord, reminding them that Jesus has already paid the price for their salvation. The sermon concludes with a call to be strong in the Lord and to abide in Him, as the day of His coming is approaching.
A New Reformation
By Martyn-Lloyd Jones2.6K59:32New ReformationMAT 6:33ACT 2:41ACT 2:471PE 2:11In this sermon, the preacher emphasizes the decline and fall of empires throughout history, drawing parallels to the current state of the country and the world. He highlights the dangers of living for pleasure and the importation of foreign workers to avoid menial tasks. The preacher argues that the only solution to this decline is the gospel, which is not only important for individual salvation but also for the collective well-being of nations. He urges people to consider the causes of moral declension and to recognize the need for righteousness and a return to God's teachings.
Breakthrough (P2)
By K.P. Yohannan1.7K23:48BreakthroughMAT 6:33MAT 9:36MAT 16:18JHN 4:4ACT 2:47In this sermon, K.P. Johannon emphasizes the importance of surrendering one's ambitions, plans, and self-centeredness to follow Jesus. He highlights the love and invitation of Jesus to come away from the mess of the world. Johannon discusses the need to see others the way Christ does and shares the startling reality that nearly 200,000 people die every day without knowing Christ. He encourages listeners to step into the way of Christ and trust that He will build His church.
Acts #3
By Stephen Kaung1.6K1:04:32ACT 2:37ACT 2:41ACT 2:47ACT 4:32ACT 4:35In this sermon, the preacher focuses on Acts 4:32, which describes the unity and generosity of the early church. The believers in the church were united in heart and soul, and they considered everything they owned to be common among them. The apostles testified to the resurrection of Jesus with great power, and the church experienced great grace. The believers in the church took care of each other's needs by selling their possessions and giving the proceeds to the apostles, who distributed it according to each person's need. The preacher emphasizes that this practice of communal living was not just a ritual or formality, but a genuine expression of their devotion to Christ.
25th Anniversary Plea - Part Ii
By George Verwer1.5K1:13:48AnniversaryMAT 7:7MRK 16:15ACT 2:47EPH 4:32TI 3:16HEB 10:231PE 1:15In this sermon transcript, the speaker emphasizes the importance of holding fast to the basic principles of the faith. They encourage unity and working together in the light of the mission of world evangelism, even when there are disagreements or challenges. The speaker also highlights the need for more leadership recruitment and training on the field to further the work of discipleship and following Jesus. They acknowledge the possibility of trying to do too much at once and suggest focusing on completing existing projects rather than constantly starting new ones. Overall, the sermon emphasizes the need for commitment to the principles of the faith, unity in mission, and effective leadership in order to fulfill the goal of evangelizing the world.
Following a God Authored Trail - Part 2
By Danny Bond1.5K44:10Purpose Of GodMAT 6:33ACT 2:47ACT 10:23ACT 13:2ROM 8:171CO 6:10REV 21:8In this sermon, the speaker discusses the story of Cornelius and Peter from the Bible. Cornelius, a devout man, prayed to God and an angel appeared to him, instructing him to send for Peter. Peter, known in heaven as a man ready with the gospel, was called to go to Cornelius, who was a Gentile. The speaker emphasizes the importance of character and how it is measured by one's reaction to life's inequities. He also highlights the value of reputation and character in the sight of God. The sermon encourages listeners to reflect on their own character and how they are known in heaven.
The Church - Part 5
By Les Wheeldon1.5K1:06:55Church1KI 18:31MAT 6:33JHN 1:1ACT 1:14ACT 2:47ACT 16:18EPH 2:20In this sermon, the speaker emphasizes the importance of responding to the witness of the Holy Spirit. He acknowledges that it is not wrong to have normal entertainment and relaxation in life, but warns against the sin of not heeding the Holy Spirit's prompting. The speaker highlights the significance of the outpouring of the Holy Spirit, which was prophesied by Jesus and fulfilled in the early church. He emphasizes that true repentance involves not just feeling sorry for specific actions, but also a change in one's entire way of living. The sermon emphasizes the need to recognize the cost of the Holy Spirit's outpouring and respond with gratitude and a desire for transformation.
(Through the Bible) Genesis 21-23
By Chuck Smith1.4K52:03ExpositionalGEN 22:2MAT 6:33JHN 3:16ACT 2:471CO 15:4In this sermon transcript, the speaker recounts a situation where their church won first place in a contest. The speaker then describes a proposal made by the superintendent to engage in a competitive attendance contest with other churches. The speaker expresses their disagreement with using carnal motivation to drive attendance and questions the principle behind it. The speaker emphasizes their desire for a spiritual walk and life, and their belief that true motivation should come from a genuine relationship with God.
Road to Reality - Breakthrough - Part 2
By K.P. Yohannan1.3K23:48BreakthroughGEN 32:27MAT 6:33MAT 9:36MAT 16:18JHN 4:29JHN 4:35ACT 2:47In this sermon, K.P. Johanan discusses the importance of seeing others the way Christ does. He emphasizes that everyone has a God-given purpose in life and that Jesus will build his church without us having to do anything. Johanan highlights the example of the early church in the book of Acts, where they daily obeyed Jesus and saw thousands of people added to the church, ultimately changing the world. He also reminds the audience that our time on earth is temporary and that we are called to be with Jesus for eternity.
Established Churches
By Chuck Smith1.2K39:24ChurchACT 2:42ACT 2:47JUD 1:20In this sermon, the speaker encourages the congregation to come forward for prayer and reflection before leaving. He emphasizes the importance of keeping oneself in the love of God by addressing any bitterness, strife, or evil speaking in one's heart. The speaker also mentions the instructions given in a letter to abstain from idol pollution, fornication, and consuming certain types of meat and blood. He then discusses the purpose of the church and how it is God's task to build and add to it, rather than relying on human efforts or gimmicks. The speaker concludes by emphasizing the need for the church to fulfill its calling by feeding and caring for God's people, which will result in the Lord adding to the church.
Living a Life of Power and Influence
By John White1.2K38:08InfluenceACT 1:4ACT 1:7ACT 2:41ACT 2:47ACT 3:12ACT 4:10In this sermon, the speaker begins by referencing a biblical story where Peter and John heal a man and give credit to God for the miracle. The speaker then shares a personal experience of starting a fire department in a city called Laos of Ricardinus. He relates this experience to the power of the Holy Spirit and emphasizes the importance of being filled with the Holy Spirit. The speaker concludes by highlighting the significance of being witnesses for God and obeying His commands.
Watching Men Die
By Rolfe Barnard1.1K58:37ECC 12:5ISA 64:6MAT 7:24MRK 4:35ACT 2:47ROM 10:14EPH 2:14In this sermon, the preacher discusses the concept of death and what happens to a person's body and spirit after they die. He emphasizes that according to the Bible, when a person dies, their body returns to the earth and their spirit returns to God. The preacher shares a personal story of a conversation with a guard in a death row prison, who witnessed a condemned woman's fear of death. The preacher highlights the importance of understanding and accepting the reality of death, and encourages listeners to seek comfort and assurance in the teachings of the Bible.
Without Spot or Wrinkle
By Erlo Stegen96338:26PRO 3:5MAT 6:33ACT 2:472CO 11:2EPH 5:311TH 5:17JAS 4:8In this sermon, the preacher emphasizes the importance of living according to God's laws. He uses the analogy of driving on the road to illustrate this point, stating that if we don't follow the rules of the road, we won't reach our destination. The preacher also shares a story about a woman who appeared to be devoted to God but was involved in occultism at home, highlighting the need for true commitment to God. He then addresses the issue of young people engaging in inappropriate behavior at a young age and emphasizes the need for repentance. The sermon concludes with a story about a congregation that experienced a decline in attendance, prompting the minister to call for prayer and seek the Holy Spirit's guidance.
Devoted
By Glenn Meldrum92756:31DevotionLUK 9:57LUK 9:59ACT 2:41ACT 2:47In this sermon, the speaker describes a series of events where Jesus encounters three individuals who express their desire to follow him. However, the speaker emphasizes that the concept of "following" Jesus should not be understood in the same way as our modern society does. He explains that true devotion to Jesus requires a deep understanding of who he is and what he has done, including his death, resurrection, and ascension. The speaker also uses the analogy of a young boy learning to plow a field to illustrate the importance of staying focused and committed to following Jesus without distractions.
The Discipline of Jesus Christ in the Local Church
By Rolfe Barnard8871:00:16ISA 4:2MAT 6:33MAT 16:18MAT 18:20MAT 28:19ACT 2:36ACT 2:47In this sermon, the preacher discusses the importance of repentance and baptism in the order of the church. He emphasizes that this divine order is not just for the Jews, but for all believers. The preacher expresses his dissatisfaction with the current state of the church and believes that God desires to visit and revive His people. He references the book of Isaiah to introduce his thoughts on this topic. The sermon also touches on the need for steadfastness and discipline in the church, and challenges the notion of dividing the world into heathen and Christian lands.
The Church: The Birth
By Stephen Kaung8551:12:41ACT 2:1ACT 2:42ACT 2:47EPH 2:1In this sermon, the preacher discusses the significance of the water and blood that came out of Jesus' broken heart on the cross. The water represents Jesus' life, as it is mentioned in Psalm 22 that his life poured out like water. The blood represents the renunciation of sin, as Jesus' precious blood was shed to save us from our sins. The preacher emphasizes the importance of understanding the meaning behind the water and blood, as it shows the sacrifice and love of Jesus for the assembly.
When the Spirit Falls
By Jim Cymbala73124:07Holy SpiritACT 2:47ACT 6:3ACT 6:8ACT 6:10ACT 6:15ACT 8:4ACT 8:26In this sermon, the preacher emphasizes the importance of being filled with the Holy Spirit and being controlled by Him. He uses examples from the Bible, such as the story of Philip, to illustrate how being filled with the Spirit can lead to revival and the ability to do miraculous things. The preacher also highlights the need for believers to prioritize spending time with God and studying His Word. He concludes the sermon by praying for God's blessings and protection for the congregation.
Spiritual Secrets of Smith Wigglesworth - Part 3 by George Storemont
By Smith Wigglesworth72954:56PSA 22:3PSA 50:23PSA 139:23MRK 9:24JHN 14:16ACT 1:8ACT 2:47ROM 8:1GAL 3:5
This sermon delves into the life and teachings of Smith Wigglesworth, emphasizing the importance of a genuine salvation experience, seeking the fullness of the Holy Spirit, nurturing a deep communion with God, the power of praise in worship, and the significance of ministering the Holy Spirit in all aspects of life and ministry.
Bafc Rally
By Kevin Turner68047:58PSA 133:1DAN 11:32MAT 6:33JHN 7:37ACT 2:47ACT 15:81CO 6:20In this sermon, the speaker shares a personal experience of witnessing extreme violence and questioning God's judgment, justice, and love. After going through a period of darkness and despair, the speaker witnesses a powerful moment of transformation as women from their team are baptized in a swimming pool on the roof of their house, despite the surrounding mosques calling for prayer. This event signifies the triumph of Jesus invading people's hearts and the power of the church. The speaker also mentions the opportunity to seal the commitment of 12 more seekers who have decided to commit their lives to Christ.
Principles of Spiritual Growth
By George Verwer6241:25:19ACT 2:41ACT 2:47ACT 3:6ACT 3:12ACT 3:19In this sermon, the preacher discusses the early church and the actions they took. He highlights the incredible growth of the church, with 3,000 souls being added in one day. The preacher acknowledges that the early church was not perfect and faced struggles, but emphasizes the importance of staying true to the apostles' doctrine. He emphasizes the need for worship, love, discipline, and the power of the cross in the church. The preacher also addresses the topic of signs and wonders, cautioning against seeking them without a solid foundation in the word of God.
- Adam Clarke
- Jamieson-Fausset-Brown
Adam Clarke Bible Commentary
Praising God - As the fountain whence they had derived all their spiritual and temporal blessings; seeing him in all things, and magnifying the work of his mercy. Having favor with all the people - Every honest, upright Jew would naturally esteem these for the simplicity, purity, and charity of their lives. The scandal of the cross had not yet commenced; for, though they had put Jesus Christ to death, they had not get entered into a systematic opposition to the doctrines he taught. And the Lord added to the Church daily such as should be saved - Though many approved of the life and manners of these primitive Christians, yet they did not become members of this holy Church; God permitting none to be added to it, but τους σωζομενους, those who were saved from their sins and prejudices. The Church of Christ was made up of saints; sinners ware not permitted to incorporate themselves with it. One MS. and the Armenian version, instead of τους σωζομενους, the saved, have τοις σωζομενοις, to them who were saved; reading the verse thus: And the Lord added daily to those who were saved. He united those who were daily converted under the preaching of the apostles to those who had already been converted. And thus every lost sheep that was found was brought to the flock, that, under the direction of the great Master Shepherd, they might go out and in, and find pasture. The words, to the Church, τῃ εκκλησιᾳ, are omitted by BC, Coptic, Sahidic, Ethiopic, Armenian, and Vulgate; and several add the words επι το αυτο, at that tine, (which begin the first verse of the next chapter) to the conclusion of this. My old MS. English Bible reads the verse thus: For so the Lord encresed hem that weren maad saaf, eche day, into the same thing. Nearly the same rendering as that in Wiclif. Our translation of τους σωζομενους, such as should be saved is improper and insupportable. The original means simply and solely those who were then saved; those who were redeemed from their sins and baptized into the faith of Jesus Christ. The same as those whom St. Paul addressed, Eph 2:8 : By grace ye are saved, εστε σεσωσμενοι; or, ye are those who have been saved by grace. So in Tit 3:5 : According to his mercy he saved us, εσωσεν ἡμας, by the washing of regeneration. And in Co1 1:18, we have the words τοις σωζομενοις, them who are saved, to express those who had received the Christian faith; in opposition to τοις απολλυμενοις, to those who are lost, namely the Jews, who obstinately refused to receive salvation on the terms of the Gospel, the only way in which they could be saved; for it was by embracing the Gospel of Christ that they were put in a state of salvation; and, by the grace it imparted, actually saved from the power, guilt, and dominion of sin. See Co1 15:2 : I made known unto you, brethren, the Gospel which I preached unto you, which ye have received, and in which ye stand; and By Which Ye Are Saved, δι' οὑ και σωζεσθε. Our translation, which indeed existed long before our present authorized version, as may be seen in Cardmarden's Bible, 1566, Beck's Bible, 1549, and Tindall's Testament, printed by Will. Tylle, in 1548, is bad in itself; but it has been rendered worse by the comments put on it, viz. that those whom God adds to the Church shall necessarily and unavoidably be eternally saved; whereas no such thing is hinted by the original text, be the doctrine of the indefectibility of the saints true or false - which shall be examined in its proper place. On that awful subject, the foreknowledge of God, something has already been spoken: see Act 2:23. Though it is a subject which no finite nature can comprehend, yet it is possible so to understand what relates to us in it as to avoid those rocks of presumption and despondency on which multitudes have been shipwrecked. The foreknowledge of God is never spoken of in reference to himself, but in reference to us: in him properly there is neither foreknowledge nor afterknowledge. Omniscience, or the power to know all things, is an attribute of God, and exists in him as omnipotence, or the power to do all things. He can do whatsoever he will; and he does whatsoever is fit or proper to be done. God cannot have foreknowledge, strictly speaking, because this would suppose that there was something coming, in what we call futurity, which had not yet arrived at the presence of the Deity. Neither can he have any afterknowledge, strictly speaking, for this would suppose that something that had taken place, in what we call pretereity, or past time, had now got beyond the presence of the Deity. As God exists in all that can be called eternity, so he is equally every where: nothing can be future to him, because he lives in all futurity; nothing can be past to him, because he equally exists in all past time; futurity and pretereity are relative terms to us; but they can have no relation to that God who dwells in every point of eternity; with whom all that is past, and all that is present, and all that is future to man, exists in one infinite, indivisible, and eternal Now. As God's omnipotence implies his power to do all things, so God's omniscience implies his power to know all things; but we must take heed that we meddle not with the infinite free agency of this Eternal Being. Though God can do all thinks, he does not all things. Infinite judgment directs the operations of his power, so that though he can, yet he does not do all things, but only such things as are proper to be done. In what is called illimitable space, he can make millions of millions of systems; but he does not see proper to do this. He can destroy the solar system, but he does not do it: he can fashion and order, in endless variety, all the different beings which now exist, whether material, animal, or intellectual; but he does not do this, because he does not see it proper to be done. Therefore it does not follow that, because God can do all things, therefore he must do all things. God is omniscient, and can know all things; but does it follow from this that he must know all things? Is he not as free in the volitions of his wisdom, as he is in the volitions of his power? The contingent as absolute, or the absolute as contingent? God has ordained some things as absolutely certain; these he knows as absolutely certain. He has ordained other things as contingent; these he knows as contingent. It would be absurd to say that he foreknows a thing as only contingent which he has made absolutely certain. And it would be as absurd to say that he foreknows a thing to be absolutely certain which in his own eternal counsel he has made contingent. By absolutely certain, I mean a thing which must be, in that order, time, place, and form in which Divine wisdom has ordained it to be; and that it can be no otherwise than this infinite counsel has ordained. By contingent, I mean such things as the infinite wisdom of God has thought proper to poise on the possibility of being or not being, leaving it to the will of intelligent beings to turn the scale. Or, contingencies are such possibilities, amid the succession of events, as the infinite wisdom of God has left to the will of intelligent beings to determine whether any such event shall take place or not. To deny this would involve the most palpable contradictions, and the most monstrous absurdities. If there be no such things as contingencies in the world, then every thing is fixed and determined by an unalterable decree and purpose of God; and not only all free agency is destroyed, but all agency of every kind, except that of the Creator himself; for on this ground God is the only operator, either in time or eternity: all created beings are only instruments, and do nothing but as impelled and acted upon by this almighty and sole Agent. Consequently, every act is his own; for if he have purposed them all as absolutely certain, having nothing contingent in them, then he has ordained them to be so; and if no contingency, then no free agency, and God alone is the sole actor. Hence the blasphemous, though, from the premises, fair conclusion, that God is the author of all the evil and sin that are in the world; and hence follows that absurdity, that, as God can do nothing that is wrong, Whatever Is, is Right. Sin is no more sin; a vicious human action is no crime, if God have decreed it, and by his foreknowledge and will impelled the creature to act it. On this ground there can be no punishment for delinquencies; for if every thing be done as God has predetermined, and his determinations must necessarily be all right, then neither the instrument nor the agent has done wrong. Thus all vice and virtue, praise and blame, merit and demerit, guilt and innocence, are at once confounded, and all distinctions of this kind confounded with them. Now, allowing the doctrine of the contingency of human actions, (and it must be allowed in order to shun the above absurdities and blasphemies), then we see every intelligent creature accountable for its own works, and for the use it makes of the power with which God has endued it; and, to grant all this consistently, we must also grant that God foresees nothing as absolutely and inevitably certain which he has made contingent; and, because he has designed it to be contingent, therefore he cannot know it as absolutely and inevitably certain. I conclude that God, although omniscient, is not obliged, in consequence of this, to know all that he can know; no more than he is obliged, because he is omnipotent, to do all that he can do. How many, by confounding the self and free agency of God with a sort of continual impulsive necessity, have raised that necessity into an all-commanding and overruling energy, to which God himself is made subject! Very properly did Milton set his damned spirits about such work as this, and has made it a part of their endless punishment: - Others apart sat on a hill retired, In thoughts more elevate; and reasoned high Of providence, foreknowledge, will, and fate; Fixed fate, free-will, foreknowledge absolute, And found no end, in wand'ring mazes lost. Parad. Lost, b. ii. l. 557. Among some exceptionable expressions, the following are also good thoughts on the flee agency and fall of man: - - I made him just and right, Sufficient to have stood, though free to fall. Not free, what proof could they have given sincere Of true allegiance, constant faith or love, When only what they needs must do appeared, Not what they would? What praise could they receive?. Useless and vain, of freedom both despoiled, Made passive, both had served Necessity, Not Me. - So without least impulse or shadow of fate, Or aught by me immutably foreseen, They trespass, authors to themselves in all Both what they judge, and what they choose, for so I formed them free, and free they must remain Till they enthrall themselves: I else must change Their nature, and revoke the high decree Unchangeable, eternal, which ordained Their freedom; they themselves ordained their fall. Ibid, b. iii. l. 98, 103, 120. I shall conclude these observations with a short extract from Mr. Bird's Conferences, where, in answer to the objection, "If many things fall out contingently, or as it were by accident, God's foreknowledge of them can be but contingent, dependent on man's free will," he observes: "It is one thing to know that a thing will be done necessarily; and another, to know necessarily that a thing will be done. God doth necessarily foreknow all that will be done; but he doth not know that those things which shall be done voluntarily will be done necessarily: he knoweth that they will be done; but he knoweth withal that they might have fallen out otherwise, for aught he had ordered to the contrary. So likewise God knew that Adam would fall; and get he knew that he would not fall necessarily, for it was possible for him not to have fallen. And as touching God's preordination going before his prescience as the cause of all events this would be to make God the author of all the sin in the world; his knowledge comprehending that as well as other things. God indeed foreknoweth all things, because they will be done; but things are not (therefore) done, because he foreknoweth them. It is impossible that any man, by his voluntary manner of working, should elude God's foresight; but then this foresight doth not necessitate the will, for this were to take it wholly away. For as the knowledge of things present imports no necessity on that which is done, so the foreknowledge of things future lays no necessity on that which shall be; because whosoever knows and sees things, he knows and sees them as they are, and not as they are not; so that God's knowledge doth not confound things, but reaches to all events, not only which come to pass, but as they come to pass, whether contingency or necessarily. As, for example, when you see a man walking upon the earth, and at the very same instant the sun shining in the heavens, do you not see the first as voluntary, and the second as natural? And though at the instant you see both done, there is a necessity that they be done, (or else you could not see them at all), yet there was a necessity of one only before they were done, (namely, the sun's shining in the heavens), but none at all of the other, (viz. the man's walking upon the earth.) The sun could not but shine, as being a natural agent; the man might not have walked, as being a voluntary one." This is a good argument; but I prefer that which states the knowledge of God to be absolutely free, without the contradictions which are mentioned above. "But you deny the omniscience of God." - No, no more than I deny his omnipotence, and you know I do not, though you have asserted the contrary. But take heed how you speak about this infinitely free agent: if you will contradict, take heed that you do not blaspheme. I ask some simple questions on the subject of God's knowledge and power: if you know these things better than your neighbor, be thankful, be humble, and pray to God to give you amiable tempers; for the wrath of man worketh not the righteousness of God. May he be merciful to thee and me!
Jamieson-Fausset-Brown Bible Commentary
Praising God--"Go thy way, eat thy bread with joy, and drink thy wine with a merry heart, for God now accepteth thy works" (Ecc 9:7, also see on Act 8:39). having favour with all the people--commending themselves by their lovely demeanor to the admiration of all who observed them. And the Lord--that is, JESUS, as the glorified Head and Ruler of the Church. added--kept adding; that is, to the visible community of believers, though the words "to the Church" are wanting in the most ancient manuscripts. such as should be saved--rather, "the saved," or "those who were being saved." "The young Church had but few peculiarities in its outward form, or even in its doctrine: the single discriminating principle of its few members was that they all recognized the crucified Jesus of Nazareth as the Messiah. This confession would have been a thing of no importance, if it had only presented itself as a naked declaration, and would never in such a case have been able to form a community that would spread itself over the whole Roman empire. It acquired its value only through the power of the Holy Ghost, passing from the apostles as they preached to the hearers; for He brought the confession from the very hearts of men (Co1 12:3), and like a burning flame made their souls glow with love. By the power of this Spirit, therefore, we behold the first Christians not only in a state of active fellowship, but also internally changed: the narrow views of the natural man are broken through; they have their possessions in common, and they regard themselves as one family" [OLSHAUSEN]. Next: Acts Chapter 3