Acts 2:40

Act_2:40

Save yourselves from this untoward generation.

Much exhortation is needed

Concerning salvation, we need only preach one sermon by way of explanation, but men need ten sermons by way of exhortation. (C. H. Spurgeon.)

Save yourselves

Let the word of God be like one who, during the great flood in America, rode on a white horse down the valley, crying out, as he rode along, To the hills, to the hills, to the hills! The waters were following fast behind him, and he would have the people escape to the mountains, lest they should be destroyed. Oh, precious Book, thus bid me seek the hills! Ring the alarm bell in my ear, and compel me to flee from the wrath to come. Day and night, wherever I may be, may a word from the oracle of God sound in my ears, and keep me from sleeping on the bank of the abyss! May no enemy be able to steal upon us when sleeping in false security, for it is high time that we awake out of sleep, and this Book tells us so. (C. H. Spurgeon.)

Save yourselves--Why

1. Because of the danger in which every unforgiven sinner stands.

2. Because ample means have been provided for the salvation of every one.

3. Because the providing means are unavailing unless we use them.

4. Because in this important matter each one must act for himself.

5. Because if you suffer yourself to be lost it will be deliberate spiritual suicide. (J. Z. Tyler.)

Untowardness

Untoward is said of anything which will not go toward, that is straight onwards, but will go now on this side, now on that, making a crooked path. The beast that rebels against the hand of its driver, pushes now in this direction, now in that, instead of that in which he is required to go. The slimy serpent that crawls along, never in one line, but from this side to that side. The man who knows not his road, takes a path now to the right hand, now to the left, and goes not straight forward. The drunkard who reels and staggers from side to side, instead of going forward. All these are examples of untowardness. And now is not sin untoward? The path of the commandments of God leads straightforward, but their transgressor is not found in that path. He has the wilfulness and rebelliousness of the beast that will not be driven. He is a true and close follower of the crooked ways of the old serpent, and walks in his slime of sin. He is ignorant and blind with vanity, and chooses:his own crooked road. He is drunk with pride and evil desires, and cannot keep the straight paths of godliness. Such is the character of an untoward generation. In it are found the drunkard, the unchaste, the swearer, the Sabbath-breaker, the thief, the covenant-breaker, the forswearer; and not only these, but all who hold not the truth in righteousness, all who abide in any practice which (they know) is not according to the will of God; all who continue in the neglect of any known duty, all who give God but lip-service instead of life-service, all the careless, all the indifferent, all the selfish. (R. W. Evans, B.D.)

Salvation from an untoward generation

I. Peters attestation. What is a generation? All that are contained in one list of time--fixed: Seridas under reckons it at seven years, but the ordinary rate is a hundred (Gen_15:16)--uncertain; so Solomon, One generation passeth, another cometh. It is with men as rasps: one stalk is growing up, another grown, a third withered, and all upon one root. You see your condition; there is no staying here. Make no other account, but with David to serve your generation, and away. An untoward generation is one froward, perverse, crooked. Let us note--

1. A negative fowardness.

(1) No matters of belief. This is what our Saviour rebuked the two disciples for. The stiff neck, the uncircumcised ear, the fat heart, the blinded eye, the obdurate soul, are expressions of it. If these Jews, then, after the manifest proofs of Christs Messiahship disbelieved and rejected Him, most justly are they a froward generation. And so is any nation that follows them in their peevish incredulity, shutting their eyes to gospel light, like that Indian tree, which closes itself against the beams of the rising sun, and opens only to the shades of night. It is neither shame nor wonder for those to stumble who walk in darkness, but for a man to stumble with the sun in his face is so much more hateful, as the occasion is more willing.

(2) In action, i.e., when a nation fails palpably in those duties of piety, justice, charity, which the royal law of their God requires.

2. Positive. In matter of faith maintaining impiety, heresy, superstition, atheism, and whatever other intellectual wickedness; in matter of fact maintaining idolatry, violation of Gods day and ordinances, drunkenness, thefts, or any other actual rebellion against God. Whatever succession of men abounds in these is an untoward generation. That which makes a man untoward makes a generation so, for what is a generation but a resultarian of men? But let not our zeal make us uncharitable. Never time was so bad but God left some gracious remainders. But these few, if they give a blessing to the times, cannot give a style.

3. Let me commend three emerging considerations.

(1) The irreparable wrong and reproach that lewd men bring upon the times in which they live. It were happy if the injury of a wicked man could be confined to his own bosom; but his lewdness is like some odious scent diffused through the whole place where he lives. There were worthy saints in St. Peters time, yet the apostle brands them with being an untoward generation. It is not in the virtue of a few to drown the wickedness of the more. If we come into a field that hath plenty of corn, notwithstanding the poppies, etc., we still call it cornfield; but if we come upon a barn floor, where there are a few grains among a heap of chaff, we do not call it a corn heap. Thus it is with times and nations, a little good is not seen amongst much ill; a righteous Lot cannot make his city to be no Sodom. A wicked man is a perfect contagion to his age. Hear this, then, ye glorious sinners, who brag that your heads, purses, hands, are pressed for the public good--are your hearts godless, your lives filthy? Your sins do more disservice to your country than yourselves are worth. Sin is a shame to any people.

(2) The difference of terms in respect of the degrees of evil. Never generation was so straight as not to be distorted with some powerful sins; but there are degrees in this distortion. In the first world there were giants (Gen_4:4) which, as our mythologists add, bid battle unto heaven. In the next there were mighty hunters and proud Babel builders; after them followed beastly Sodomites. It were easy to draw the pedigree of evils through all times; yet some generation is more eminently sinful than another; as the sea is in perpetual agitation, yet the spring tides rise higher than their fellows. Hence Peter notes his generation with an emphasis of mischief; and what age could compare with that which crucified Christ?

(3) The warrant of the free censure of ill-deserving times. It is a peevish humour that aggravates the evils of the times, which, were they better than they are, would still be decried. But it is the warrantable duty of Peter and his successors when they meet with a froward generation to call it so, although we may be called querulous Micaiahs. Well might Peter do so: his Master did it before him, and the Baptist before Him, and the prophets on every page. And why may we not follow Peter? Who should tell the times of their sins if we be silent?

II. His obtestation, Save yourselves. The remedy is of a short sound, but of a long extent. The saving comprises in it three great duties.

1. Repentance for our sin. Surely those sins are not ours of which we have repented. The skin that is washed is as clean as if it had never been foul. The waters of our tears are the streams of Jordon to cure our leprosy, of Siloam to cure our blindness, of Bethesda to cure our lameness and defects of obedience.

2. Avoidance of sinners; not indeed in natural matters, such as breathing the same air, etc., nor in matters of business, nor in such spiritual matters as attending the services of God, but in their evil deeds (Eph_5:1-33. ff.). If we would save ourselves from the sin of the time we may not command it, counsel it, consent to it, soothe it, further it, share in it, dissuade it not, resist it not, reveal it not.

3. Reluctation to sin and sinners. We must set our faces against it to discountenance it, our tongues against it to control it, our hands against it to oppose it.

III. Our dissuasive from the danger implied in the word save, for how are we saved but from danger. The danger here is that of--

1. Corruption. One yawning mouth makes many. This pitch will defile us. St. Paul makes that verse of the heathen poet canonical. Evil communications corrupt good manners.

2. Confusion (Num_16:26). The very station, the very touch is mortal. If we share in the work, why not in the wages? The wages of sin is death. (Bp. Hall.)

Saving ourselves from a crooked generation

A man ought not to be carried to hell by his surroundings. Many a man has lived in a crooked generation, and adapted himself to it most completely. And many a man has lived in a crooked generation, and kept straight all the way through it. If your generation is crooked, that is no reason why you should be. But if you would keep straight in this generation, or in any other, you have got something to do about it. Your responsibility is for yourself, in spite of your generation. If your generation is crooked, see that; you dont crook with it. (H. S. Trumbull.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Act 2:40. And with many other words — To the same purpose; did he testify — Gospel truths; and exhort — To gospel duties. In such an accepted time, when the power of the word is felt, and good impressions appear to be made on men’s minds, we should add line upon line, and extend our discourses to a greater length than usual, in order that, if possible, they may be not only almost, but altogether persuaded to be Christians. Saying, Save yourselves — Greek, σωθητε, be ye saved, namely, by complying with the exhortation given; from this untoward — Greek, της σκολιας ταυτης, this perverse, generation — Many of whom were probably mocking still. Observe, reader, those that repent of their sins, and give themselves up to Jesus Christ, must evidence their sincerity by breaking off all intimate society with the carnal and wicked. Depart from me, ye evil doers, must be the language of every one that determines to keep the commandments of his God, Psa 119:115. To separate ourselves from such, is the only way to save ourselves from them.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Act 2:40. Πλείοσι, with many more) The truth must be pressed on men, until the desired result is effected.—διεμαρτύρατο, he testified) This refers to what goes before.—παρεκάλει, he exhorted) This refers to what follows.—σώθητε, be saved) depart in a state of salvation, without, delay. This is deduced from Act 2:21, “Whosoever shall call on the name of the Lord, shall be saved,” and is repeated in Act 2:47, “Such as should be saved.” These words are conjugates to the name Jesus [=God-Saviour]. The beginning of salvation is in conversion, and does not merely take place first at death. Eph 2:5.—τῆς σκολιᾶς ταύτης) this crooked, untoward generation; as to which see Act 2:13. An apt epithet to apply to the Jews: some of whom were persevering in ‘mocking.’

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Act_2:40. Observe the change of the aorist διεμαρτύρατο (see the critical notes) and imperfect παρεκάλει: he adjured them (1Ti_5:21; 2Ti_2:14; 2Ti_4:1, often also in classical writers), after which followed the continued exhortation, the contents of which was: Become saved from this (the now living) perverse generation away, in separating yourselves from them by the μετάνοια and baptism.

σκολιός] crooked, in a moral sense =ἀδικός. Comp. on Php_2:15.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Act 2:40 . ἑτέροις τε λόγοις πλείοσιν τε (not δὲ ), as so frequent in Acts; “inducit quæ similia cognataque sunt, δέ diversa,” Blass, in loco , and Grammatik des N. G. , p. 258. διεμαρτύρατο : the translation “testified,” both in A. and R.V., hardly gives the full form of the word. Its frequent use in the LXX in the sense of protesting solemnly, cf. Deu 4:26 ; Deu 8:19 , 1Sa 8:9 , Zec 3:7 (6), seems more in accordance with St. Peter’s words, who here as elsewhere (Act 10:42 , Act 13:5 , Act 20:21 ) was not simply acting as a witness μαρτυρεῖν , but was also protesting against the false views of those he was addressing. It must not, however, be forgotten that in other passages in the LXX the verb may mean to bear witness (see Hatch and Redpath, sub v. ). In the N.T., as Wendt notes, it is used by St. Paul in the former sense of protesting solemnly in 1Ti 5:21 , 2Ti 2:14 ; 2Ti 4:1 . With this Mr. Page rightly compares its use in Act 20:23 ( cf. also Act 5:20 , μαρτύρομαι ), and Luk 16:28 . So too in classical writers. παρεκάλει : the imperfect suggests the continuous exhortation which followed upon the Apostles’ solemn protest (Weiss, in loco ). τῆς γενεᾶς τῆς σκολιᾶς ταύτης : the adjective is used to describe the rebellious Israelites in the wilderness, LXX, Deu 32:5 (and Psa 77:8 ), a description used in part by Our Lord Himself, Mat 17:17 , Luk 9:41 , and wholly by St. Paul, Phi 2:15 . The correct translation “crooked,” R.V. (which A.V. has in Luk 3:5 , Phi 2:15 ), signifies perversity in turning oft from the truth, whilst the A.V. “untoward” (so Tyndale) signifies rather backwardness in coming to the truth (Humphry, Commentary on R. V .), Hort, Judaistic Christianity , pp. 41, 42.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

He is truly joined to the Church which separateth himself from the wicked.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

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.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

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

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(40) With many other words.—The report breaks off, as if St. Luke’s informant had followed closely up to this point and then lost count of the sequence of thought and words.

Did he testify—i.e., continued to testify.

Save yourselves.—Literally, in the passive, Be ye saved. They were invited to submit to God’s way of salvation, to accept Jesus as their Saviour.

From this untoward generation.—Literally, from this crooked generation, as the word is rendered in Luk_3:5; Php_2:15.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

40. And with many other words did he testify, &c.] Hence we learn that there is no attempt made by the writer of the Acts to produce more than the substance and character of what was here said. And we may be sure that he uses the same rule always, and we need not therefore be startled if we find an address followed by mighty results, even though St Luke’s abstract of it may only extend over a few verses.

testify] The same word is translated charge in 1Ti_5:21; 2Ti_2:14; 2Ti_4:1, and would be well rendered here by the same word. Here the address of Peter was not a bearing witness, but a direction what they were to do.

untoward generation] Lit. crooked. The word is so translated Php_2:15 and might be here. The words “crooked generation” are not strange to the A. V. (Deu_32:5), and the figure is made stronger by the literal rendering.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

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.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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

Ver. 40. With many words did he testify] διεμαρτυρετο, in God’s name, for his sake, and by his authority, as Paul charged Timothy, 2Ti 2:14, and as Bradford spoke to his friend: I beseech you, I pray you, I desire you, I crave at your hands with all my very heart. I ask of you with hand, pen, tongue, and mind; in Christ, through Christ, for Christ; for his name, blood, mercy, power, and truth’s sake, that you admit no doubting of God’s final mercies toward you, howsoever you feel yourself.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

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

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

Exhort - He entreated them by arguments and promises.

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

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

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

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

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

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

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

And with a great many other words did he testify and exhort them. St. Luke only gives an abridgment of those exhortations, which St. Peter, and the apostles frequently gave to all the people. St. Peter, as St. John Chrysostom observes, and as we see in these Acts, was the mouth of all the rest. And on this first day of Pentecost, about three thousand were converted. (Witham)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Many other words: the sermons of the apostles, or of our Saviour, are not all set down by the holy writers; but only so much as God saw necessary for his church to know and believe.

Testify and exhort; using God’s name and authority, and calling him as it were to witness.

Save yourselves: no less than the salvation of our souls depends upon our forsaking wicked and profane persons in their ungodly courses.

From this untoward generation; the whole world lies in wickedness; but especially the scribes and Pharisees, and other such declared enemies of Christ Jesus.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

40. Save yourselves—Rather passively, be saved. Perform the conditions necessary to being saved; saved, that is, with a present salvation from sin, and liability to hell.

Untoward generation—Which has upon it the guilt of special crime, and a doom of special destruction. (See notes upon Mat_23:33-36, and upon Luk_21:32.)

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

He testified, and exhorted for did he testify and exhort, A.V.; crooked for untoward, A.V. Save yourselves, etc. The idea is that the crooked generation which denied and crucified the Lord is hurrying on to their destruction. Those who would not perish with them must come out from amongst them and be separate from them, (2Co_6:1-9) and seek safely in the ark of Christ"s Church, (1Pe_3:21) as Noah did in the ark, and as Lot did in Zoar. So the jailer at Philippi, seeking to be saved, was baptized straightway. (Act_16:30-33) This was the drift and end of all St. Peter"s exhortations.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

And with many other words did he testify and exhort - In such an accepted time we should add line upon line, and not leave off, till the thing is done. Save yourselves from this perverse generation - Many of whom were probably mocking still.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

40. The historian had now concluded his report of Peter's discourse, but informs us that he has given only an epitome of it. (40) " And with many other words did he testify and exhort, saying, Save yourselves from this untoward generation. " The term testify refers to the argumentative portion of his discourse; and the term exhort to the horatory portion. The latter naturally and logically followed his statement of the conditions of pardon, and the substance of it is compressed by Luke into the words, " Save yourselves from this untoward generation." The command to save themselves must sound quite strange in the ears of such modern theorists as affirm that men have no ability to do, or say, or think any thing tending to their own salvation. But this only shows how far they have departed from apostolic speech and thought. Peter had proposed conditions of pardon which they could comply with, and now their salvation depended upon their compliance with these conditions. When they complied with them, they saved themselves. To be saved from that untoward generation was not, as the conceit of Universalists would have it, to escape the siege of Jerusalem; for the great mass of them escaped that, by dying a natural death before it took place. It was to escape the fate which the mass of that generation were destined to meet in eternity, on account of their sins. We will more fully discuss the exact import of their term saved in this and similar connections under verse 47 , below.

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

40. Save yourselves. This was the object of the “many other words.” They could “save themselves” by complying with the conditions named in verse 38, and thus accepting Christ as their Savior. From this untoward generation. The wicked Jewish race.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

Connecting Statement:

This is the end of the part of the story that happened on the Day of Pentecost. Verse 42 begins a section that explains how the believers continued to live after the Day of Pentecost. (See: End of Story)

he testified and urged them

"he seriously told them and begged them." Here the words "testified" and "urged" share similar meanings and emphasize that Peter urged them strongly to respond to what he was saying. AT: "he strongly urged them" (See: Doublet)

Save yourselves from this wicked generation

The implication is that God will punish "this wicked generation." AT: "Save yourselves from the punishment that these wicked people will suffer" (See: Assumed Knowledge and Implicit Information)

they received his word

Here the word "received" means that they accepted what Peter said to be true. AT: "they believed what Peter said" (See: Idiom)

were baptized

This can be stated in active form. AT: "people baptized them" (See: Active or Passive)

there were added in that day about three thousand souls

This can be stated in active form. AT: "about three thousand souls joined the believers on that day" (See: Active or Passive)

about three thousand souls

Here the word "souls" refers to people. AT: "about 3,000 people" (See: Synecdoche and Numbers)

the breaking of bread

Bread was part of their meals. Possible meanings are 1) this refers to any meals they might eat together. AT: "eating meals together" or 2) this refers to the meals they would eat together in order to remember Christ's death and resurrection. AT: "eating the Lord's Supper together" (See: Synecdoche)

translationWords

testimony

save

evil

generation

baptize

soul

apostle

teach

fellowship

bread

pray

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

40. ἑτέροις τε λόγοις πλείοσιν. This is a very important statement. We learn from it that there is no attempt made by the writer of the Acts to produce more than the substance and character of what was here said. And we may be sure that he uses the same rule always. We need not therefore be startled if we find an address followed by mighty results, even though St Luke’s abstract of it may only extend over a few verses.

διεμαρτύρατο, he charged, as 1Ti 5:21; 2Ti 2:14; 2Ti 4:1. Peter’s address was not of the nature of testimony but a direction what the penitents were to do.

σκολιᾶς. Literally crooked. The expression ‘crooked generation’ is found in A.V. (Deu 32:5) where the Greek of the LXX. is the same as here and in Php 2:15. γενεὰ σκολιά is also the text in Psalms 77 (78):8.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

40.] The words cited appear to be the concluding and inclusive summary of Peter’s many exhortations, not only their general sense: just as if ver. 36 had been given as the representative of his whole speech above.

σώθητε is improperly rendered in E. V. ‘save yourselves:’ it is not (see Stier, R. A. i. 62) σώζετε ἑαυτούς, as in Luk 23:35, Luk 23:37, Luk 23:39: be saved, Lasset euch retten, is the true sense.

σκολιᾶς—see reff. Peter alludes to ref. Deut.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

Other [ετεροις] . And various.

Did he testify [διεμαρτυρετο] . The preposition dia gives the force of solemnly, earnestly.

Save yourselves [σωθητε] . More strictly, be ye saved.

Untoward [σκολιας] . Lit., crooked. Toward in earlier English meant docile, apt. The opposite is froward (fromward). So Shakespeare :

"'Tis a good hearing when children are toward, But a harsh hearing when women are froward." Taming of the Shrew, 5, 2.

"Spoken like a toward prince."

3 Henry VI, 2, 2.

Untoward, therefore, meant intractable, perverse. So Shakespeare :

"What means this scorn, thou most untoward knave?" K. John, 1, 1.

"And if she be froward, Then hast thou taught Horensio to be untoward." Taming of the Shrew, 4, 5.

Compare Deu 32:5.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.