Acts 2:41

BEAUTIFUL BEGINNINGS OF THE CHRISTIAN CHURCH. (Act 2:41-47)

they that gladly received his word were baptized--"It is difficult to say how three thousand could be baptized in one day, according to the old practice of a complete submersion; and the more as in Jerusalem there was no water at hand except Kidron and a few pools. The difficulty can only be removed by supposing that they already employed sprinkling, or baptized in houses in large vessels. Formal submersion in rivers, or larger quantities of water, probably took place only where the locality conveniently allowed it" [OLSHAUSEN].

the same day there were added to them about three thousand souls--fitting inauguration of the new kingdom, as an economy of the Spirit!

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

Act_2:41-42

Then they that gladly received his word were baptized.

Marks of having received the Word

1. A public profession of faith.

2. A desire to fulfil all the ordinances laid upon them by our Lord.

3. A desire to unite in fellowship with other believers.

4. Continuance in the Word.

5. Prayer and study of the Word in order to growth in grace.

6. Conclusion: In proportion as those who receive the Word are faithful, will godly fear fall upon others. (S. S. Times.)

Anxious for baptism

Mr. A. Wills, whose work for Christ was much blessed at Hang-Chan. He says: I examined a poor sick man this morning, who is anxious to be baptized. He was first brought to hear the gospel through coming for medicine, about a year ago, and since then I have baptized his wife. He was examined some months ago, but the Church thought it best for him to wait a little for further instruction. His sickness has become worse, and now all hope of recovery is past, and he again asks for baptism. He said, I expect to die in a few days, and upon my asking where he thought his soul would go, he promptly replied, To heaven. Why? Because Jesus on the Cross died to save sinners; I am a sinner, and I trust Him to save me. But, said I, if you die before you are baptized, do you then expect to go to heaven? Oh, yes, he said, because it is the blood of Jesus that saves the soul. Then why do you in your weak and dangerous state wish to be baptized? Because, he said, it is the duty of every Christian to obey the commands of Jesus, and not be ashamed of Him. I worshipped idols for forty-two years, and was not ashamed of the devils works; and now, before I die, I want to let my sons and neighbours know that I am not ashamed of Jesus Christ. I asked him many other questions, one of which was, Are you not afraid of the cold water doing you harm? He replied, Oh, no, I dont fear that, because I have prayed to Jesus to help me. We baptized him, and a week later he was called up into the presence of his Saviour.

Safeguards of religious life

We have here a beautiful portraiture of primitive Church-life in its simplicity, its purity, and its fidelity. Now we have brought before us four safeguards of spiritual life. They are not in themselves religion, but they are protective of religion. We may see the husbandman build a circle of fencing around the tender sapling to protect it in its early growth. The fence is not part of the sapling, but it preserves it. Thus are these four things placed about religious life. Not as a barrier to confine: their mission is protective. You will notice these are, Christian teaching, Christian fellowship, Christian sacrament, communion with Jesus Christ and God.

1. One great safeguard of religious life is Christian instruction. They continued steadfastly in the apostles teaching. It is the glory of Christianity that it is a teaching religion. It offers men an open Bible, an open Church, an open way of redemption and an open means of access to God. We have read of men in ancient times who had two sets of doctrines, their esoteric and their exoteric truth, truth that was for the few and truth that was for the many, truth to be sought in secret to the privileged circle, and truth that was taught to the multitude of the people. Christianity has no privileged secrets. As far as mysteries are revealed they are revealed alike to all. Its invitations are invitations to all. The attitude of the apostles was that of men who had seen great light and found great blessing, and they yearned that other men might also see and share that which had become so precious unto themselves. You will observe, moreover, these first converts to Jesus Christ not only continued in Christian teaching, but in the teaching of Christs apostles. They did not think each was qualified to teach the other. They turned instinctively to the instruction of those who were ordained for all time, the accredited teachers of the gospel of Jesus Christ. The apostles were qualified to teach because they themselves were taught. They were the first; learners. Their Christian education was not confined to one portion of their life, it continued on. Truth was added to truth. Light increased to greater light. Thus they were enabled to speak as the Spirit gave them utterance. The quiet teaching of the great truths of God is one of the greatest blessings of religion. If we are to attain to right views of the Deity, right views of ourselves, right views of the world, we must be taught by a higher Power. Not fancy, but food is the first requirement of spiritual life. God has sent us many teachers to guide our feet in the way of His commandments. Happy is the man that findeth wisdom, and the man that getteth understanding, the merchandise of it is better than the merchandise of silver, the gain thereof than fine gold.

2. A second safeguard of Christian life is Christian intercourse. They continued in the apostles fellowship. There were doubtless special reasons which drew these early disciples into close spiritual communion. They lived in an age of hostility. In fellowship they found a powerful means of sustaining their common spiritual life. There are two forms of help which minister to Christian life in men, one which comes from within, another which comes from without. By that which comes from within I mean meditation, prayer, devotion, the power of the Spirit of God within us. By that which comes from without I mean the contact of mind with mind, and heart with heart the power of the Spirit of God ministering through agencies which are without us. Christian men need both. There is inspiration in true Christian fellowship. Faith strengthens faith. Love is quickened by love. Through Christian fellowship also they were able to make greater efforts for Christs cause. Achievements are possible to organised life which are beyond the power of individual effort. Unity is strength. Co-operation is multiplied power. I know no habit more worth pleading for than this habit of meeting together in Christian fellowship. It has been the custom of religious men in all ages and in all climes. The patriarchs in their wandering life gathered their followers about them in religious fellowship: The people of God had their united gatherings, their feast days, and their solemn assemblies, when they joined together in offering their devotions to their God. The ancient Druids had their sacred enclosures--rough stones were the walls, the heavens the canopy above their heads, nature the silent witness of their devotions. And it has been the custom of the Christian Church in every stage of its eventful history for the saints of God to continue in Christian fellowship. How often has the first downward step of a wasted life commenced in the wandering away from the communion of Gods people? If we cannot meet with Gods people to get good, we can, at least, meet with them to do good. It is more blessed to give than to receive.

3. A third safeguard of Christian life is faithful observance of Christian ordinances. They continued in the breaking of bread. The breaking of bread may symbolise three things which should not be forgotten. I see in it a link with the past. You may trace this rite step by step backward through the centuries, till you reach the little upper room where Christ was in the presence of His disciples. But by it all confess their devotion to Him and His relationship to them as Saviour and Redeemer, and Friend. I see in the breaking of bread also the sign and pledge of present grace. The broken body and the shed blood is for all men who will receive His atoning work. Take, eat, this is My body which is broken for you, is the language of the Saviour to every man, woman, or child, that lingers about His table. It is a personal bond of a personal Saviour. In it He seals us as His own. I see further in the breaking of bread a promise and a prophecy. This rite shall be observed on and on by generations yet unborn.

4. A fourth safeguard of Christian life is found in communion with Jesus Christ and God. They continued in prayer. They did not theorise about prayer; they prayed. Men have drawn near to God in sorrow that have left His presence with joy. Men have entered the secret closet with weakness that have left it with courage and strength. The sorrowful have felt the comfort in sorrow. The perplexed have found light in their darkness. The tempted and tried have found deliverance in prayer. Charles Kingsley has said, What an awful weapon prayer is! It saved me from madness in the hour of my great sorrow. Pray day and night very quietly, like a weary child, to the loving and great God for everything you want in body as well as soul, the least as well as the greatest. Nothing is too much to ask God for. Nothing is too great for Him to give. Thus we have traced the four great safeguards of religious life. We need them as much to-day as these first converts needed them for their Christian life. I do not know one that can wisely be neglected in the spiritual discipline of Christian souls. We trifle with them at our peril. (B. Bramham.)

The first revival

In the outpouring of the Spirit, we have the cause in our text--the characteristics of the first revival of the Christian Church. Note--

I. Profession of faith--baptism. Inquire what are those modes of baptism which Scripture warrants; but do not pelt others who differ, seeing the principle of Christianity is not baptism, but communion with Christ. If you have received Christ, you are not to delay open profession. Young Christians may hear a whisper, There is a lion in the way. What lion? A laugh, or an angry word anticipated, or like that in Pilgrims Progress, which, after all, was chained. Let every waverer look to God, and get strength to come out, as these Christians of an heroic age did!

II. Continuance in apostolic teaching. These young converts were but in the infant school, and, like children, would often say to the apostles, Tell us again about the angels song, the Infant in the manger, the storm on the lake, the crucifixion on Calvary; and that telling was the apostles teaching. I have read an account of the conversion of a scoundrel at a gospel meeting which took place at six oclock, and at half-past six he was preaching; but these children in the apostles infant school knew they had to learn before they could teach. Meanwhile, with some entreaty, they might say, Come father, come shipmate, come shopmate, and hear what these men have to say.

III. Generosity. And all that believed were together, and had all things in common, etc. The Socialist says, Ah, there you see Communism is Christianity, and comes in along with the Lords Supper and baptism. But no. The Communist says, All your property is mine. All my property is yours, says the Christian. The Communist says, Stand and deliver! The Christian says, Brother, your trouble is mine, receive. There is nothing that fell from the lips of Christ to make this act a law. The circumstances were peculiar, and a special arrangement had to be made to meet them. The workman had left his work, and had nothing provided for a lengthened stay, and then had come the sudden conversion and consequent waiting for more teaching. The spirit was of Christ, but the action was an economic mistake. For see, presently, how the poor brethren had given away their independence, and looked on this generosity, not as an act of love, but as a right. They were pauperised. Notice how the Church at Jerusalem was so miserably poor as to be dependent on the churches abroad for support. Of a certain man you say, No use helping him; it is like throwing money into a well. As to its motive, it was Divinely splendid; it was Jesus Christ in action through three thousand incarnations. We are to have the same glorious capacity for making such a mistake. The generous God will have a generous people. God will withdraw Himself from a synagogue of misers, as from a synagogue of the dead.

IV. Joy. If we have like precious faith in the precious Saviour, like joy will follow. Jesus Christ is mine; and mine is the inheritance incorruptible, undefiled, Rocks of diamonds, mines of gold, are all as nothing compared to what the believer has in Christ. Can you say that, brother? If so, then you may eat at the same fir table, out of the same coarse delf, your poor fare; but it will be with gladness, etc. What a change! These converts had been the wolves howling round the Cross. Now Christ might say to them, Who is Master? The Spirit in the Word transfixed them, and they shuddered and twisted like shot things; but now the balm has been applied to their wounds, the oil of joy and gladness has been poured into their hearts.

V. Divine increase (Act_2:47). God adds to the Church the saved. Does God alone add to the Church? If you mean certificated members, then verily others add to the Church in plenty. Who added Judas, Ananias, and Sapphira? Who is that stealing on to Gods farm in the darkness, sowing his tares? The devil. Yea, the devil adds to the Church diligently, to neutralise it, and make it like the world. How many were added to the Church last year? The proper question is not How many, but Who? Man adds the dry branch, which cannot grow or blossom into fruit. God adds the living branch, giving beauty and strength to the Church. Mr. Beckford built Fonthill, and thought one hill needed growth of wood to beautify the prospect. He found the soil so thin and the climate so bleak, that no trees would grow. Instead of sending again to the nursery, he sent to the foundry for cast-iron trees, had them painted green, and stuck them by long iron stakes into the ground. He could add to these trees daily, but they could not grow. May we never have such trees on this hill--iron hope, iron charity, iron love. Conclusion: In certain transatlantic climes, spring immediately succeeds winter. By gentleness it makes winter go, by kisses the sun unlocks the ice, and the river is sent forth to beautify the plain. May God give such a spring to all the world, when its ice and snow shall melt with the magic celerity of enchantment, and spiritual woodlands burst into song and rejoice in the newborn beauties of an imperishable spring. (C. Stanford, D. D.)

The newly converted

The actions of the converts proved that they had passed into a new spiritual state, and we may regard them as models for every age. They--

I. Openly confessed Christ. Opinions vary, and will vary, as to the mode of baptism; but all are agreed as to its symbolic meaning. The words appointed to be used in baptism declare the relation of the candidate to each person in the Godhead; the water symbolises the need of Divine purification, and the gracious provision which has made that purification possible; while the application of the water represents the process and conditions of personal salvation. In this baptism Christ was openly confessed. And He must be openly confessed in some way by all who are His.

II. Diligently attended to apostolic teaching. They were careful to hear what the apostles had to say, that their knowledge of the truth might increase. Instruction, then, followed baptism. We have not the apostles, but we have their writings, by which they still teach. Diligent attention to the New Testament is calculated to save men from infidelity and much mischief of other kinds.

III. Associated with other Christians. How would people who were drawn together by a common attachment to Christ act when together? All their conduct would be affected by their Christianity. When professing Christians, of choice, associate with the god-less, their conduct belies their profession. And when they meet Without any reference to the Master, they neglect a means of grace, and give ground for suspicion as to their sincerity or zeal.

IV. Diligently used the means of grace.

1. Breaking of bread reminds us of the institution of the Eucharist.

2. Prayers show us that they were devout people, in which respect their example is important. When professors are too busy to pray, or indulge in conduct which makes prayer irksome, they are in great danger. If the first Christians had so lived, they would never have been charged with turning the world upside down. And since their day great wonders have been wrought by men and women of much prayer.

V. Made a deep and salutary impression on their observers. Fear came on every soul. Those who had not become Christians were filled with solemn dread. They felt that God had sent among them a wonderful thing, which no creature could have produced. They seem also to have been afraid lest they should be smitten for standing in an improper relation to what was transpiring. Recollection of the past history of their nation would tend to deepen the fear. And ought not all Christians to make on those who watch them impressions of the presence of God? A holy man often makes the self-condemning observer miserable by his very silence. When will all professors thus give counsel and rebuke by the spirit which they manifest? Were they to do so, how soon would Christianity diffuse itself through all the world!

VI. God directed public attention to the religious system which these converts had embraced. Many wonders and signs, etc. Attention was called by miracles to the doctrine and personal conduct of the first propagators of Christianity. Repeatedly we find in the Acts first a miracle, then a sermon. If the time for miracles has passed away, attention has already been called to Christianity. What is now wanted is the fearless preaching of the gospel, with that best of all commentaries, Christlike living. In using such means, Christianity is its own witness. (W. Hudson.)

A new development of social life

As the result of Peters sermon, a form of society rises which had never appeared before. New forces act upon the social natures of men, and bring them together with new feelings for new engagements.

I. The incorporating principle of this new society. The magnet that drew together and centralised into a loving unity these souls which a few hours ago were so discordant, were--

1. The apostles word--i.e., Peters sermon.

2. The apostles word received. They were convinced of its truth, and accepted it as a Divine reality.

3. The apostles word received gladly; for while it convinced them of enormous wickedness, it assured them of salvation. Christ, then, as He said, was the rock on which He built His Church.

II. The introductive ceremony to this new society. Baptism is a symbolical ordinance, which expresses the twofold truth of the moral pollution of humanity, and the necessity of an extraneous influence to cleanse its stains. These truths these sinners felt under Peters sermon; and, as the most proper thing, they were admitted into communion with the disciples by an impressive declaration of them. As to the mode, this is a trifle interesting only to those religionists who live on rites. When it is remembered that Jerusalem had only the fountain of Siloam as its water supply, that the three thousand were baptized in one day which had commenced its noon, and that they included both sexes, it is impossible that they could all have been immersed in water. However, the mode of the act is nothing, the spirit is everything.

III. The unremitting services of this new society. They were persevering in--

1. The teaching. After their conversion they had much to learn; so this new society became a society of students--they inquired in the house of the Lord. They regularly attended the teaching as distinguished from all other.

2. The fellowship. They appreciated the communion of saints. They regarded themselves as members of a brotherhood, whose rules they were bound to obey, and whose interests they were bound to promote. In this fellowship, like saints of old, they spake often one to another, considered one another to provoke unto love and good works, exhorted one another daily, endeavoured to edify one another, and perhaps confessed their faults one to another.

3. The breaking of bread, in accordance with their Masters dying command.

4. The prayers, probably prayer meetings.

IV. The distinguishing spirit of this new society.

1. Reverence. Fear came upon every soul. Whilst they were happy, there was no frivolity. They felt God was near, because of the wonders and signs.

2. Generosity. Selfishness had no place here. Their benevolence--

(1) Inspired them to make sacrifices. The love of property gave way to love of man. The law of social Christianity enjoins the strong to help the weak, and all to bear each others burdens, and so fulfil the law of Christ.

(2) Adjusted itself to the occasion. The circumstances justified this particular effort. Many came from a distance, and were unprepared to settle down; and many of them, too, were poor. The benevolence of those who had property, therefore, was called out to meet the case. This, consequently, cannot be regarded as a precedent binding on future times, nor is there a word in the narrative to imply this.

3. Gladness. The rich were happy, for their benevolence was gratified in giving. The poor were happy, for their hearts glowed with gratitude in receiving. All were happy in themselves and with each other, because happy in God.

4. Simplicity. There was no pride, ostentation, self-seeking, hypocrisy among them; but all were childlike in spirit.

5. Religiousness. Praising God--a summary of the whole.

V. The blessed condition of this new society.

1. Their influence was great. They had favour, not with a class--not with priests, Pharisees, Sadducees--but with all the people.

2. Their growth was constant. They were neither declining nor stationary; they were daily increasing. This was the Lords doing. He only can add true men to the Church.

3. Their salvation was promising. Such as were in the way of salvation. (D. Thomas, D. D.)

And they continued stedfastly in the apostles doctrine.--

Church life

The text tells us how the newly-baptized lived, in that first bloom and freshness of the gospel. They waited constantly upon--

I. The teaching of the apostles. There was much for them to learn. They knew nothing as yet in detail of the doctrine of their new Master. The particulars of His life, words, character, work; how must the apostles have busied themselves in recounting these things to a congregation all but wholly ignorant of them, amidst breathless silence or murmured satisfaction!--the gospel story. We are too ready to imagine that we have nothing to learn now from public teaching. We sit in judgment upon our teachers, as though we had all truth and knowledge already in possession. And most unwilling would your ministers be to speak as though they had anything which you know not, or might not know, for yourselves from the pages of the Holy Book. Nevertheless, preaching is one of Gods ordinances, and to it belongs the emphasis of that solemn caution, Despise not prophesyings. It is still one mark of the true Christian that he waits stedfastly upon the teaching of appointed men, whose responsible office it is rightly to divide the word of truth.

II. In fellowship--i.e., in the formation and fostering of that brotherly spirit of Christian love which the Apostles Creed calls the communion of saints. The converts did not separate after their baptism, each to his home, to live a life of pious meditation. They set themselves resolutely to a life of fellowship. The Christian is one of a community; alone, he is but a limb cut off from the trunk; separately, he must draw his vital vigour from the Head, but that vigour must be used and manifested in a self-forgetting fellowship. He must never fancy himself the whole body, either in being independent of the Head or of the organised system. Ye are the body of Christ, and members in particular.

III. The breaking of the bread. How instantly the sacrament of the Lords Supper took its place among the marks and tokens of the true Church! From the very first it was understood that a Christian is one who observes all that Christ has commanded, and not least His dying charge, This do, etc. Doubtless the Lords Supper was a daily celebration. And do you suppose that any of the three thousand dared or wished to turn their back upon it? And yet how many of us are knowingly, wilfully, and throughout life, acting as if the charge, This do, had never been uttered, or as if the apostles only had ever been addressed by it! And no doubt there are those who could not, without presumption or profaneness, attend on that breaking of bread. But does not that inability, of itself, startle them? Does it not sound in their ears the condemning sentence, Thou art none of Christs; thou art yet in thy sins?

IV. In prayers. No doubt they prayed in secret. No doubt it was a life of prayer. The charge which we treat as hyperbolical--Pray without ceasing--was to them, in its spirit, a literal precept. Their life was now above, hidden with Christ in God, and well might they exercise that life in offices of perpetual communion. Christ was to them not a name nor a doctrine, but a real and living Person, their Friend and their Saviour, their Lord and their God. They could not have too much of Him! Therefore a life of prayer was to them a life of happiness. But the particular place occupied by the word prayers in the text, leads us rather to think of the worship of the congregation than of the worship of the secret chamber. It was not then, as it is now, that any little fluctuation of feeling, or any passing accident of weather or of company, can thin a congregation almost to nothing. It was not then the case, as it is now, that everything is more attractive than worship; an additional half-hours rest, a walk into the country, a newspaper or a novel; nothing felt to be so little worth exertion as the opportunity of joining in the Churchs prayers or listening to the Churchs teaching. (Dean Vaughan.)

Attachment to the Church

All of us here assembled profess ourselves members of this Christian community; we profess ourselves churchmen, as members of the Church of Christ; for every sincere and honest member of the Church of England values his Church for this reason, that it is a portion of the Church of Christ. The churchmanship which I am now inculcating is the churchmanship of our text, and the duties therein described are the duties which I earnestly press upon you, and which I now proceed to illustrate. And they continued stedfastly in the apostles doctrine and fellowship, and in breaking of bread, and in prayers.

1. This description of the first Christians implies that the good churchman is stedfastly attached to the communion of his Church, cultivates a warm and constant affection for her, and uses all proper means for extending its influence, and carrying its beneficial influence to all who are ignorant of, or careless about, those invaluable blessings she contains within her sacred repository. This profession, entered into at baptism, and ratified at confirmation, leads the true member of Christs Church courageously to assert and to maintain the doctrines of the Cross of Christ in all their genuine simplicity, and that not only when it can be done without incurring opposition, but also when their maintenance may be scorned by the world and assailed by the sceptic; the good Churchman knows from Scripture that these truths are the doctrines of the apostles. From these doctrines he has derived peace and consolation; and from them, under the influence of the Holy Spirit, he feels implanted within him a principle, a life-giving principle, of holiness, which suggests the motives and dictates the acts of his daily conduct. These doctrines, when heartily embraced, are doctrines for the healing of the world of its sins and evils. The good Churchman remains immovable; he loves his Church for the truths sake; if any of her sons act unworthily of her, if any abuse, any deformity for a time creep round her sacred battlements, the abuse, the deformity is lamented, and, if possible, removed; but the Church herself is his delight; he loves her for the blessings she conveys.

2. From our text, it is to be observed that the Christian who desires to act his part well in his duty and obligations to his Church, will stedfastly attend on its services and observe its institutions. The first three thousand Churchmen, than whom so good a sample has never since been met with, continued stedfastly, as in the apostles doctrine and fellowship, so also in breaking of bread and in prayers. Indeed, the services of the Church form the main bond of fellowship with her. Most inconsistent is it for men, like the Jews of old, to exclaim, The temple of the Lord, the temple of the Lord are we, when the temple is scarcely ever frequented, and they themselves never seen within its sacred enclosure! Calling themselves members of Christs Church, but altogether neglecting its services, except as necessity calls upon them to join in them, and consequently as ignorant of their intent and meaning, as unmoved by any spiritual affection towards them or sacred pleasure from them, as though they were repeated in a language they understood not; boasting of their external fellowship by baptism, as though baptism were the sum-total of Church membership. The remark of Bishop Beveridge upon the character and behaviour of these first Christians is well worthy of universal attention: They did not think it sufficient to be baptized into Christ, but they still continued in Him, doing all such things as He hath appointed, whereby to receive grace and power from Him to walk as becometh His disciples; and so must we also, if we desire to be saved by Him. It is our great happiness to have been by baptism admitted into the Church and school of Christ, and so made His disciples and scholars; but unless we continue to do what we promised at our baptism, our condemnation will be the greater, in that we do not only break the laws of God, but likewise the promise we made to Him when we were baptized. Of this state of things the consistent Churchman is fully aware, and by the grace of God he acts accordingly; hence his regular attendance on Divine ordinances is marked by internal devotion and external propriety. He is enabled to say of the temple and worship of the Lord, This is none other but the house of God, and this is the gate of heaven. (J. C. Abdy, M. A.)

Steadfastness

Recently, at Chicago, Bishop Whipple related the following incident as an illustration of the moral courage of Christian Indians: One day an Indian came to our missionary and said, I know this religion is true. The men who have walked in this new trail are better and happier. But I have always been a warrior, and my hands are full of blood. Could I be a Christian? The missionary repeated the story of Gods love. To test the man, he said, May I cut your hair? The Indian wears his scalp-lock for his enemy. When it is cut it is a sign that he will never go on the war-path again. The man said, Yes, you may cut it. I shall throw my old life away. It was cut. He started for home, and met some wild Indians, who shouted with laughter, and with taunts said, Yesterday you were a warrior; to-day you are a squaw. It stung the man to madness, and he rushed to his home and threw himself on the floor and burst into tears. His wife was a Christian, and came and put her arms about his neck and said, Yesterday there was not a man in this world who dared call you a coward. Cant you be as brave for Him who died for you as you were to kill the Sioux? He sprung to his feet and said, I can, and will. I have known many brave, fearless servants of Christ, but I never knew one braver than this chief.

Revivals favourable to doctrine

A languid church breeds unbelief as surely as a decaying oak fungus. In a condition of depressed vitality, the seeds of disease, which a full vigour would shake off, are fatal. Raise the temperature, and you kill the insect germs

Revivals unfavourable to unbelief

A warmer tone of spiritual life would change the atmosphere which unbelief needs for its growth. It belongs to the fauna of the glacial epoch, and when the rigours of that wintry time begin to melt, and warmer days to set in, the creatures of the ice have to retreat to arctic wildernesses, and leave a land no longer suited for their life. (A. Maclaren.)

Model Church

I. It was made up of converts--that is, of such as had repented and put an unquestionable faith in Jesus Christ. It is possible, of course, that some slipped in who were either wilful deceivers or self-deceived, but that was not likely to be the case under such circumstances. None joined from social considerations or because others were doing so.

II. The members of this model church continued stedfastly in the apostles doctrine. They received the truth as it came to them from inspired lips and were cordially faithful to it. They had a creed and were not ashamed of it. There were no heretics among them, walking about with feathers in their hats and vaunting their disloyalty to truth. We are -told that Christianity is not dogma, but life. It is both, and to say that it is either at the expense of the other is to antagonise the clear teaching of Scripture. Christianity is neither dogma nor life; it is life founded on dogma; it is ethics growing out of truth; it is creed flowering into conduct.

III. they continued stedfastly in fellowship and in breaking of bread and in prayers. The rationale of the Church finds its briefest expression in that word fellowship. There is a notion abroad that the Church is an organisation of good people, such as think themselves a little better than their neighbours. This is a mistake; the very opposite is true. The Church is a mutual help association, made up not of good people, but of such us want to be good, who feel their weakness and their need of co-operative sympathy and prayer. The over-righteous, who are strong enough to get along by themselves, are outside of the Church.

IV. They surrendered all their earthly possessions to a common treasury to be expended for the common good. These people lived in the early morning, with the dewy memory of Christ upon them and hearts warmed by the baptism of fire; they had recently seen their Master caught up in the clouds of heaven and received an assurance that He would come again in like manner. Thus memory and hope conspired to make their hearts unworldly, and in their fellowship we may reasonably expect to find the nearest approach to the Church of the millennium. In these days, when property rights so far eclipse the great verities, we may be excused for wondering how these people could be so foolish as to sell their possessions in this way and hold all things common; but by-and-by there will come a time when truth and goodness will outshine silver and gold, and then, perhaps, it will appear that these early Christians were not wrong after all, but only a little premature. The term communism is applied to so much of crack-brained fanaticism that we are in danger of overlooking the real truth at the centre of it.

V. The members of this primitive Church gave themselves wholly up to the work and worship of God; They continued daily with one accord in the temple and breaking bread from house to house. They were not content with mere Sabbath worship and the other perfunctory duties of a religious life. To these enthusiastic Christians every day was a holy day and every place was a sanctuary. (D. J. Burrell, D. D.)

The faith and stedfastness of the early Christians

I. We have here, then, in the first place, a very full account of the primitive Church. It is, in fact, a kind of full-length portrait, drawn by the pencil of inspiration, which we must analyse and examine for our own benefit. And here, first of all, we find it stated that they continued stedfastly in the apostles doctrine. If you ask what this doctrine was, we refer you back to the clear outline of it which is presented to our minds in the sermon of the Apostle Peter. It was the doctrine of a free and full remission of our sins, through the atoning sacrifice of our blessed Saviour, who was put to death for our offences, and was raised again for our justification.

II. The blessed effects. It is also asserted that these primitive Christians maintained a constant attendance on the means of grace. A man cannot walk alone and by himself on the path which leads to glory. As soon as his conscience has been awakened, his judgment convinced, and his heart subdued to the obedience of faith, he must become a member of that Church to which her Divine Master has entrusted the dispensation of those means of grace which He has provided for the advancement of the spiritual interests of His people. But we must also notice another characteristic feature in this infant Church, They manifested a noble and commendable attention to the wants of their poorer brethren; they continued stedfastly in the fellowship, or, rather, as the original word implies, in the contribution, or in the generous and considerate extension of their temporal resources for the supply of the necessities of their poorer brethren: They had all things common, and sold their possessions and goods, and parted them to all men, as every man had need. And we cannot fail to notice the spirit of union and of Christian love that pervaded all the services and intercourse of these first disciples of our blessed Redeemer. There was an unity of faith, and, what was of more consequence, there was an unity of feeling amongst them, binding together into one happy family the constituent members of this infant Church. It might, indeed, be said of them, Behold how these Christians love one another, so zealously did they endeavour to keep the unity of the Spirit in the bonds of peace. They were together; they did not frustrate the great purpose for which Christ has incorporated His people into a church by becoming hermits, but, feeling their mutual dependence on each other, they endeavoured by mutual encouragement to strengthen and to build each other up in the faith and hope of the everlasting gospel. (D. Bagot, D. D.)

The first Christians a holy family

I. The kind father of the family: recognised in filial love and proved in daily blessings.

II. The loving members of the family: the old ones of Pentecost and the new ones added to it.

III. The beautiful order of the family: doctrine and prayer, breaking of bread and care for the poor.

IV. The holy peace of the family.

1. Within among themselves.

2. Without in relation to the world. (Gerok.)

The first Christian Church

1. The faith which it testified.

2. The deeds which it performed.

3. The love which it evidenced.

4. The means of grace which it employed.

5. The blessedness which it enjoyed. (G. Florey.)

The blooming garden of God in the primitive Church

1. The delightful sunshine of Divine grace which it enjoys after the Pentecostal rain.

2. The lovely spiritual blossoms and fruits of grace which increase under such a Divine blessing--faith, love, hope, humility, meekness, purity, alms, prayer, etc.

3. The strong wall by which Gods garden is protected from the wasting of the enemy. (C. Gerok.)

Christian doctrine

The New Testament was not yet written, yet there was a coherent system of Christian faith and truth, and by an instinct these people knew it. The truth had not yet been formulated into a creed, but the essentials of a creed existed in the minds of both preachers and hearers of the gospel; and say what we may about creeds and the use which has sometimes been made of them, Christian doctrine is and ever has been essential to the integrity and the triumphs of the Christian Church. Note--

I. That the Christian life depends partly upon the souls convictions as to the character of God.

1. This life is derived from God, and is developed in the soul. There are inscrutable influences of the Holy Spirit in bringing about the inward change. There are also undefinable influences of godly friends or preachers, but none of these can be effectual unless there be a truth or fact through which the Holy Spirit works. How does a parent move his child towards a godly life? By force of character? Yes; but character is the product of Christian truth; and the parent was holy because, among other things, he read his Bible and believed his Saviour.

2. You might as well try to account for the life of a flower apart from the seed as to account for spiritual life apart from spiritual doctrine. You can predict the character of the flower from the nature of the seed; so from your knowledge of religious systems you can foretell the forms of character that will be developed from them--Mohammedan, Buddhist, Socinian, etc.; and our spiritual life will depend on the tenacity with which we cling to true convictions of the character of God. St. Paul was one of the most spiritual and self-denying of men, and again and again he traces his inner life to the power which Christian truth had over him--over his heart, of course, but over his intellect as well.

3. It is a shallow and often a hypocritical cry that asks us for a Christianity without doctrine. You cannot have it. God is--that is a doe-trine. God loves you-that is a doctrine, and so on. Feed your mind on these and kindred facts, and yours shall be no puny life.

II. That a Christian community must be drawn together by affinities in Christian doctrine.

1. If the unit of spiritual life depends for its existence and sustenance on truth, so does the community; if one child needs food, so do all the children; and though differences may be made to suit various appetites, yet chemical analysis shows that the foods are the same in their primal elements. And all spiritual communions must find a common spiritual basis. Feeling is too shifting for this basis, conduct too indefinite, negation too cold and unsubstantial, ceremony too formal and outward, and those combinations which are formed by the sinking of convictions are immoral and hollow. No; the first requisite for Christian union is that there shall be a due regard to Christian conviction.

2. We sometimes talk of truth as though it were in the air, in documents, in the mystic utterance of the whole body of believing people. Yet ultimately it must be found in the individual soul. This is where error is, and not merely in magazines and lectures. A number of individuals, then, tenaciously holding the same beliefs, constitutes a spiritual community, and no Church is so destitute of the first principles of common sense as to seek fellowship apart from understood and common beliefs. The Unitarian may say, We do not lay down any doctrinal basis for our fellowship, yet a preacher who proclaimed the atonement or Divinity of Christ would have but a sorry welcome.

3. Churches exist for the very purpose of proclaiming Christian truth. If truth has gone, their mission has gone, and thirsty souls will go to them and find no living water.

III. That for Christian doctrine we are dependent on revelation. God did not leave men to find out the truth concerning Himself; He revealed it. When He revealed it He did not leave it to take care of itself. Both the revelation and the record are monuments of Gods special love to man. The idea of the supernatural is particularly obnoxious to advanced thinkers; they are consequently ever on the look-out for evidence that Christianity was only a product of the human mind, and so on a level with all other religions. But Christianity professes to be a new and supernatural departure in the history of religion, and the apostles are the Divinely appointed media of the Divine revelation. Their doctrine concerns the life, death, and resurrection of our Lord, and who so competent as they to deliver it, and who shall contest it as it comes from their lips or pens? Matthew was a chosen companion of Christs; Mark was a convert of Peters, and a comrade of Pauls; Luke had a perfect understanding of all things from the first; John was the disciple whom Jesus loved, and we know that his testimony is true. Peter was an eye-witness of His majesty, and did not follow cunningly devised fables. To Paul the risen Christ appeared as to one born out of due time and he received of the Lord that which he also delivered to his converts. If we want trustworthy guides, these are the men to help us.

IV. That the power of Christian churches lies, amongst other things, in their adherence to Christian doctrines. If men want to be strong and aggressive, they must not be easily moved by the threatening sounds of modern unbelief; they must know their own minds and the mind of Christ. In moral conflicts convictions are the only forces that will do lasting service. (S. Pearson, M. A.)

The disciplined life of the Church

They continued steadfastly. The word seems to imply a double action; first, that of stretching out the hand to grasp firmly; and having done this, to adhere strongly to the object in our possession. They were perseveringly devoted to--

1. The apostles doctrine; the great, deep, broad fundamental truths and principles upon which the whole catholic faith is founded, and according to which the lives of the members of the Church must be regulated and conformed. Before we proceed to teach a truth, before we even profess to embody a truth in life and conduct, we should have a clear conception of the same. And before we ask others to frame their life and conduct according to these principles, we must see that upon them and according to them we frame and fashion our own. A profession without practice will never tend to the conversion of others, it can only bring ridicule and contempt upon ourselves.

2. The apostles fellowship. Besides the community of principle, there was a community of life. Nothing tends to give principles so much force as seeing and feeling them embodied, not merely in the lives of isolated individuals, but in the life of a society. The power of a small united body of men is many times greater than that of each separate unit multiplied by the whole number. Let us remember that the wisdom and teaching of the Church is more perfect than that of any individual within it. Let us cultivate a spirit of watchful obedience; and let us be careful to check in ourselves or in others a spirit of self-wisdom, which, could we only regard it in its true light, would be seen to be little more than the spirit of selfishness.

3. The breaking of the bread. They were careful to be regular communicants. The most familiar name of that sacred service reminds us that it is meant to be a bond of union; those who neglect to partake thereof are, by absenting themselves from it, guilty of encouraging divisions in the Church. In the Holy Communion God calls us to rejoice with Him over the celebration of the closest union between the Divine and the human. It is the spirit of selfishness which causes us to disobey that call. But the Holy Communion is more than the chief bond of unity in the Church. It is in worthily partaking of the blessings offered there that the Christian soldier receives his chief support; there he gains the strength he needs in the day of battle; there he re-equips himself for active service.

4. The prayers. As they had a common creed and a common life, as they joined together in the participation of the Holy Communion, so they took part in a form of common prayer. The principal feature of the prayer-book upon which! Would now dwell is this--it teaches regular, systematic, common and public prayer. Nothing ministers more surely to the unity of faith and the unity of life than the unity of worship. That we think the same thing, that we aspire towards the same ideal, that we ask the same blessing, the prayer-book is ever reminding us. (W. E. Chadwick, M. A.)

Steadfastness in the apostles doctrine and fellowship

Proofs of the reality of alleged conversions are always desirable. No man ought to feel offended if both the Church and the world demand such proof. If the change is real, the evidence will be forthcoming. Profession will not do, for without corresponding life it is mere assertion. For a man to say he is a Christian does not make him one. The only satisfactory evidence is that given by these Pentecostal converts by stedfastness in--

I. The apostles doctrine.

1. Sudden conversions are not always lasting. Many causes may bring about a change of view. It is difficult even for a man of calm self-possession to retain the mastery of his emotions and keep himself free from the influence of that strong sympathetic feeling which, like an electric current, runs through a crowd. Thus by the able orator or the artful demagogue marvellous effects are often produced, and many a so-called conversion has been so effected. For the moment it is undeniably sincere, but the impression is due to passing sympathy with an earnest soul rather than with the truth declared; and the sequel often is unstedfastness in the doctrine of Christ. The cause ceases, and the effect disappears. The sympathy dies out for want of fresh stimulus. Like a house without a foundation, the assumed Christian profession may be swept into ruin by the first tempest. It is like a human body whose spinal column has been materially damaged; artificial props are necessary to shore it up and prevent its collapse.

2. One test, then, of sincere adhesion to Christ is stedfast adherence to His teaching--a life in accordance with His precepts. This proof of conversion these converts had. With us it is not a difficult thing to make a profession. In certain circles this is a badge of respectability. But then it was to incur serious peril. These converts were true converts, and therefore became assiduous scholars in Christs school, and when the day of cool reflection or hot persecution came, they were not moved from their stedfastness. The more they knew of the doctrine, the more they deemed it worth the sacrifice.

II. In fellowship. The disciples were no longer a mere family, but a community. They had now ceased to be the private followers of a man; they stood before the world as a church, a living body, all whose members were in fellowship. And so we come thus early to the root idea of the Church. It is a brotherhood conferring privileges upon, yet demanding duties from, every one of its members. Each is a partner in a firm, and as such is bound to promote the interests of the concern. But it is a concern that can neither conduct its operations with borrowed capital, nor permit the presence of any sleeping partners. It is a living body, whose graceful movement is as much impeded by an inactive member as is the action of the body by a diseased limb. The rich are to help the poor, and the strong the weak; the wise are to be the advisers of the ignorant, etc. The converts at Pentecost recognised all this, and thus proved the reality of their conversion. Bear ye one anothers burdens, and so fulfil the law of Christ. (W. M. Arthur, M. A.)

The use of fellowship

The community of spirit suggested in the word here rendered fellowship must have grown out of the instant recognition of the rule, A place for every man, and every man in his place. One of the most successful preachers in modern times, being asked how he was able to accomplish so much good in the course of a year, replied, It is not I that do it, but the Church I serve; I preach as hard as I can on Sunday, and then I have seven hundred members who go out and preach every day of the week afterwards. (C. S. Robinson, D. D.)

The primitive fellowship at Jerusalem was

I. Founded on a new doctrine.

1. This doctrine was in harmony with and fulfilment of the old, but yet it was new. Its subject was the life, death, etc., of Christ, and the salvation which His work had brought to man.

2. This doctrine, received by faith and applied by the Holy Ghost, became spirit and life to the hearers. There were, of course, no church buildings; the meetings, therefore, could only be held in the Temple courts or in private houses. Wonderful evenings must those have been which were spent in the spacious apartments of such as, being wealthier, kept open house--evenings not only of hearing the doctrine, but of worship, mutual converse, frugal feasting, and winding up with the Lords Supper. But it was to learn about Jesus that mainly brought them together.

II. Inspired by a new life.

1. This life began in repentance and faith, and broke out of cloud into sunshine, and from embryo into active and joyous expression through the power of the Holy Spirit. It was the soul of the new fellowship, the spring of its development, the source of its tendencies and laws.

2. This new life, like the new doctrine, was one with the old, but so much fuller, and more intense and glorious, that it may justly be called new. Moreover, it was poured forth with so free and wide a bounty that it may well be called the donation of a new life to the Church, and through it to the world.

3. This new life belongs to every penitent believer, and there is no higher life than this, although it has its stages from the babe to the father in Christ. It is in fact that life eternal, which is to know the only true God and Jesus Christ whom He has sent.

4. This new life made all things new.

5. Its secret and its relations to Divine truth and holy duty are summed up in 1Pe_1:22-23. Faith is obedience to the truth; the new life develops itself in holy love.

III. Expressed and sustained by new means and developments.

1. Fellowship meetings from house to house, where speech and prayer were free to each, were the ordinary means of common edification, and appear for some time to have been the only specific and characteristic means maintained in the Church at Jerusalem. There was neither ritual nor organisation, but the primary germ cell was there in the fellowship meetings, and we are thus shown what is the true substratum of Church organisation and life. Without this a so-called church is not a living Christian community. However complete its organisation may become, it is bound to retain its character as a spiritual commonwealth, instinct with free life.

2. This new life grafted on its new means new developments of mutual care. The converts did not say that anything was their own; they acknowledged themselves to be not proprietors, but stewards. There was a vast number of pauper Jews, and we may be sure that the fountain of Pharisaic beneficence would be sealed against them when they became Christians. It was therefore incumbent upon their believing brethren to make provision for their necessities. And in that hour of loving enthusiasm their generosity knew no bounds. This was no new principle. It lay at the root of all Bible ethics, but it had never been fully acted on by a whole community before.

IV. Sealed by new sacraments--baptism and the breaking of bread. The latter was a natural and beautiful finish to their social meals and sacred exercises. As multitudes were continually joining the Church, we may believe that at each gathering, house by house, there were fresh converts. To these the seal of the Holy Communion would rightfully be given as consummating their union and fellowship with the company of believers.

V. Maintained in harmony with the earlier ordinances of public worship as established in the temple services. The prayers were the daily prayers of the Temple. Thus in the providence of God it was ordered that the Christian Church should take root, and partially unfold its form and glory within the ground of Judaism. The unity and continuity of the Divine dispensations was thus to be set forth. (J. H. Rigg, D. D.)

Christian fellowship

I. Its hindrances.

1. Exaggerated individualism.

(1) It is a grand truth that religion lies between the solitary soul and God, and that no priest has any right to intermeddle with it. Alone we were born into the new world; alone we have to wrestle in it; alone we shall die.

(2) But we have exaggerated this principle, and thrown the idea of the Church into the shade. The lonely pilgrim travels to the Cross, but to find there the general assembly and Church of the first-born. Yet there are those in our churches who do not share, or only feebly, this common life. To them public worship differs only from private in being offered publicly. They eat their portion alone, and come and go, knowing only the man who preaches, and the man who collects pew rents. It may be they are constitutionally shy, or self-absorbed, or unhappy. But they are spots in our feasts of charity, and icebergs which chill the gulf stream of the Churchs life.

(3) We need to be reminded that the Church is not a club, hotel, or a mere voluntary association, but a home, and that they can no more denude themselves of their spiritual than they can of their natural relationships.

2. Social distinctions.

(1) It is a dark day for any Church when it declares its special mission to be to any one class, or when a Church consists of any one class. This is a danger which menaces modern Church life. The rich gravitate to the suburbs, the poor crowd into the towns, her great gulf yawns between.

(2) The ideal relation is when rich and poor meet together on the same common level--before the Lord, the Master and Redeemer of them all. We need to be reminded that squire and labourer, master and clerk, mistress and maid, have committed the same sins, felt the same penitence, been redeemed by the same sacrifice. If the life of the Church is not strong enough to perfect this union, and enable men So rise above such things, seen and temporal, as distinctions of rank, to things unseen and eternal, it is time we consider how to recover the diviner spirit of earlier days.

3. The caste of culture. Superior persons who are acquainted with all the scientific objections to Christianity look down upon the uninitiated as Philistines. Then there are those half-time Christians who contend that their spiritual culture can be promoted quite as well by private reading as public worship, and attend once a day merely for example. Such forget that the Saviour was the Friend of publicans and sinners, and thanked God for hiding things from the wise and prudent, and for revealing them unto babes.

4. The spirit of faction. Mark them which cause divisions among you. How many are they! On what slight grounds and paltry pretexts they disturb the peace of the Church! With what arrogance do they judge and condemn brethren whose lives are as pure as theirs!

II. Practical remedies.

1. We must train our young members, and inculcate upon them the duties as well as the privileges of Church fellowship.

2. Our churches must be organised for work. There must be no drones in the hive. No member ought to secure exemption by money payment from personal service. It was when the people had a mind to work that the walls of Jerusalem rose. Pastor Oncken, of Hamburg, gathered a church of three thousand, the distinctive feature of which was that each was pledged to personal service. In our churches the most beautiful and spiritually operative brotherly love is found among those who, in Sunday-schools, tract societies, etc., are associated in effort to advance the cause of Christ.

3. Meetings of the Church might be held distinct from those for business, for mutual conference, after the pattern of Methodist class meetings, where whosoever hath a psalm, a doctrine, a revelation, an interpretation, might feel at liberty to impart it. The patient sufferings of the sick and poor, their quiet trust in Gods love might rebuke our discontent, and teach us the meaning of Divine support and consolation. The rough honest speech of a working man telling the story of his difficulties might give the well-to-do an insight into hardships which they are in danger of forgetting, while a business man frankly telling his difficulties might remind the poor man that the prosperous have temptations from which he is spared. Such conferences would create a mutual trust and affection fruitful in a thousand acts of brotherliness. (A. Wilson, B. A.)

In prayers.--

Prayer meetings as affecting the prosperity of the Church

If we regard prayer meetings merely as expedients appointed by men and having no sanction from the Word of God, we may, perhaps, be disposed to treat them lightly. And it is very much to be feared that this is the view taken by many of prayer meetings, because--

1. They are generally so thinly attended.

2. They are so disparaged--It is only a prayer meeting. Let us show, then--

I. That prayer meetings are scriptural. We find here that when those who gladly received the Word had been baptized, they continued stedfastly, not once or twice or occasionally, in prayers, in fact as stedfast as in doctrine, etc. Social prayer is placed on a level in point of importance with apostolic doctrine and the Lords Supper. Why, then, should the one be comparatively lost sight of by the churches, whilst the others are regarded as essential to the profession of Christianity? Those who neglected the assembling of themselves together were denounced by the apostle, and the continuance of fellowship is here associated with continuance in prayer. Now if we look at any other part of the Word of God, we shall find the same thing uniformly brought before us as the practice of the Church. In Act_1:14-15 we find that such was the practice before the outpouring of the Spirit. We come next to chap. 4., and after Peter and John had been dismissed we find, in verse 33, they reported all that the chief priests and elders had said unto them. Then there was a prayer meeting, and the prayers offered were honoured with a remarkable reply from heaven (verse 31). In chap. 12. Peter was apprehended and kept in prison. The Church, however, had prayer meetings on his behalf. And the prayer was granted before the prayer meeting was broken up. I have not quoted passages in the Epistles where supplication and prayer are enjoined on the churches, but, glancing generally at these exhortations, are you to suppose that they ask for the prayers merely of individuals as such? When they call upon the Church to do anything, do they not call upon the Church to do it as a public body, and in a public way? Taking this view of the matter, you will find all the apostolic exhortations to supplication bearing upon the apostolic practice, and then the evidence that prayer meetings, properly so called, were a part of the practice of the apostolic churches will be found to be complete.

II. What benefit will accrue from such meetings.

1. Union of feeling must arise in the Church. When the same minds are before the same throne of grace; when the same acknowledgment is made of common transgressions, and the same faith is exercised in a common Saviour; and when the whole mind of a combined people is consecrated by the solemnity of their common supplications, surely there must be the elements of a union far surpassing any other that can exist. It is this very circumstance that frequently leads people to think highly of unions by no means scriptural in their character.

2. As that united feeling becomes sanctified prayer meetings will also tend to strengthen spiritual devotion in the Church. Devotion may be regarded as an ardent feeling in connection with religious matters; with or without scriptural light and authority the latter may be created in a variety of ways. The solemnities of high mass create that feeling in the Church of Rome. The splendour of its statuary and its paintings; the richness of its structures; the grandeur of its rites; the elevating influence of its music, all will be found having a tendency to create an ardent feeling in connection with religious matters. But this is not religious feeling accompanied with scriptural light and scriptural sobriety. In the midst of the thrilling influences to which they are subject, remind them that these structures were raised by a system that destroyed the souls of men, and took away liberty as regarded their bodies. Tell them to observe that such places were never intended for instruction. Let them afterwards look at the plainer structures which were evidently intended for instruction. It is very clear that the feeling I have described is not to be found there; but at the same time the light of scriptural truth will be found operating, and the calm and practical influence of genuine Christianity will be found to have superseded the feeling of excitement and religious awe. Now, if we look at devotional feeling in both these points of view, where are we to find that which is really scriptural so clearly exhibited as in prayer meetings? Go to the humble prayer meeting; let there be no influence there but the influence of heaven: let there be no power but the power of the Spirit of God; let the mind be directed by scriptural light and by scriptural desires, expressed in scriptural petitions, and you have there the exhibition of a plain and practical Christianity, which, while it has fellowship with the Father and with His Son, exercises a sufficient command over the physical economy to prevent that extravagance which deludes in the manner that I have described.

3. Prayer meetings are calculated to promote the spread of Gods glory in the Church. We know that they bring the glory of God before the supplicants with a degree of spirituality and power unknown in any other circumstances, and that therefore they are best fitted, best armed, for the field in which God calls upon them to act when they have received common refreshment at the footstool of the Majesty on high.

4. Prayer meetings are calculated to raise the Church above the secular influence and spirit by which churches are often divided. If individuals belonging to a Christian Church are habitually separated from one another; if they know little or nothing about one another; when any question arises in that Church, how ill provided are they to treat it in the spirit of Christian devotion. In such a state of things every man feels that he has to seek his own will in reference to the question, and there is likely to be a conflagration of feeling in the Church. But let them come from the throne where they have often asked for that help by which they may work together in the spirit of Christian charity; let them come from the place where God has often been felt to be present; and let something them be suggested that may for a moment lead to debate, and you will see the whole Christian brotherhood acting as those who know what it is to feel together the sanctifying influence of devotion. The peace of the Church, therefore, is involved in prayer meetings.

5. When prayer meetings are conducted spiritually, the Church itself will be found to exhibit to the world more of the spirit by which the Church must be actuated before the gospel can triumph. If the Saviour prayed that His people might be one, as He was one with the Father, in order that the world might believe that He had sent Him; i.e., made their union evidence of the truth of Christianity; and if the Saviour, at the same time, held up His people as a praying people, and promised that whatever they should ask in His name He would bestow; the world finding all this laid down in our statute book, will look to see how far it is carried out in our practice. Let them see, then, that prayer meetings are duly attended; and they will be ready to acknowledge that God is among you of a truth (1Co_14:24).

III. What are the real objections? The only objection that I know is that people cannot give two evenings in the week. You have, then, to take the prayer meeting and the meeting for public assembly, and to ask which is the more important of the two; or you have to compare the two meetings with your other employments, and to determine to which you shall give the preference. Is the business to which you have to attend on the two evenings, or on one of them, more important than the assembly or the prayer meeting; then attend to that business. The very same remark will apply to the Sabbath day. (J. Burnet.)

And fear came upon every soul.--

Church life

Note--

I. The effect produced upon beholders without. And fear came upon every soul. One explanation of this may be found in the clause which follows. Proofs daily witnessed of the Divine presence could not fail to strike fear into the hearts of those who looked on without obeying. But there is more than that. The effect upon the wicked Herod of the character of the Baptist was fear, little as was the ground for it in an earthly sense. So it was here. Christians do not always know their own power. What fears do young Christians often experience in the prospect of opposition or ridicule! Let them go forward in the path of duty, and they will find that Greater is He that is in them than he that is in the world. So far from having anything to fear, you have all of you the power of striking a wholesome and perhaps a saving fear into the enemies of Christ by a bright and consistent example. That is a testimony which men cannot gainsay. All else they may laugh at your persuasions, warnings, arguments; but your example will make its way into their consciences. That is the one weapon which a woman, which a child may wield, and which no coat of mail is close enough to evade or strong enough to parry.

II. Their union and beneficence (verses 44-45). In the first ardour of their new conviction they obeyed literally the direction to lay up for themselves no treasures on earth; to sell that they had, and give alms; to forsake all and follow Christ. They could not bear to have while another wanted. Nothing but a real community of goods could satisfy their Christian instincts. It was an example for all times.

1. Not, however, in form. There is no inspired rule, applicable to all cases, for this. We find St. Paul, e.g., recommending a liberal contribution, according to the circumstances of each man, to the relief of the poor saints at Jerusalem; and in another, advising that on the first day of each week every one should lay by him in store for this purpose as God had prospered him. This could not have been done if in the Church of Corinth there had been a community of possessions. How different was this example from anything which the world has since witnessed! It has been the dream of theorists to see all distinction of ranks levelled, and a whole congregation, or nation, living in brotherly concord upon the common property of all. But every such scheme has been based upon assumptions hasty in themselves and mischievous in their consequences. In Christian bodies the attempt to establish a system of communion has led more often to the exclusion than to the consideration of the poor. Among political speculators the principle of communism has been too often absolutely anti-Christian; and a hatred of subordination has been the secret spring of much professed zeal for the rights of man, and of much declamation upon the interests of society. The example before us was of a widely different kind from either of these. It was the spontaneous, natural, and temporary effect of a fresh faith, a lively hope, and a genuine charity. In its form it was not and it could not be permanent. While it continued it was a wonderful testimony to the strength of the new religion in the hearts of those who believed. See how these Christians love, might well be the comment of those who looked on upon a scene so unlike the world of common life. Judge ye what there is, in heaven or in earth, which would have made any one of us go and do likewise.

2. And though the form of that entire self-sacrifice may vary--and we believe that our Master designed that it should vary with the varying circumstances of the world and of His Church--let us not forget that the spirit of this life must be ours. If it be the best on the whole for the true welfare of society that each man be the possessor of the fruits of his own toil, and the uncontrolled steward of his own resources; if many high and Christian purposes are answered by that gradation of ranks and that variety of fortunes which is the form of society under which God has placed us; yet let us not forget that one end, perhaps the chief end, to be answered by this arrangement, is, that each man, working with his hands the thing that is good, may thereby have to give to him that needeth; that every one may be able to exercise his individual judgment upon various objects of piety and charity proposed to him; but certainly not that any one may be at liberty to say, I prefer keeping to myself, and to my own, all that I possess.

III. Their private and domestic life (verses 46-47).

1. The life of a true Christian ought to be and will be a happy life. His very food has a blessing. He praises God over it. He partakes of it in gladness. It is to him the token of a Fathers love. He receives it, as out of Gods hand, in his own. And the heart which is glad is described as a single or a simple heart. The word denotes properly smooth or level; it is the epithet of a field or a road out of which the stones have been carefully gathered, so that it presents no impediment to the plough of the husbandman or the feet of the traveller. A stoneless heart is one which has no impediments or obstacles in it; one out of which the roughnesses of temper and the stumbling blocks of sin have been removed by grace, so that it is now level and even, smooth in its course, and gentle in its contact.

2. And this may explain how it should be that a life which inspired fear was also one of favour with all the people. A Christian life is a witness against sinfulness and carelessness. It awakens slumbering consciences, testifying of realities above not to be forgotten without danger. In this aspect it inspires awe. But in another it is altogether lovely. It is written of Jesus that, as He increased in wisdom and stature, He increased also in favour with God and man. So is it with His people. Men often show their religion in unattractive or repulsive forms, and then regard their own unpopularity as a proof of the worlds hatred against religion. Let them exhibit their religion in its aspect of a world-wide charity, and they will find it otherwise. They will find that, while it inspires awe as Gods witness, their religion wins love also as.the friend of man.

IV. Their increase (verse 47). There is nothing here of a Divine selection fixing by an arbitrary sentence who should and who should not be heirs of salvation. The words themselves say, those who were in the course (in the process) of salvation. Salvation, if in one sense a single act, is in another a course of acts. A man may forfeit salvation; he may grieve and quench the Holy Spirit; he may fall away and never be renewed And while these things are possible, it is as much as we can say of any man that he is in course of salvation. And a great thing it is to be able to say this. We cannot say this of a man who is trifling, or is a despiser of the means of grace, or is cherishing any known sin.

1. It is the Lord who adds. Without Him, without His Holy Spirit, what would be Paul or Apollos or Cephas, much more we poor, erring, uninspired men? It was He who opened the heart of Lydia that she attended to the things that were spoken by Paul. And it is He who opens hearts now to attend to the things spoken by His ministers. We want new converts, and who can add these to our number, save the Lord only?

2. It is to the Church that the Lord adds. It is not only secret desires, resolutions, prayers, that we need awakening in us; there must be an adding to the Church. We ought ¢o be not only a pious people, fulfilling lifes duties and satisfying lifes relations in the fear of God; but also a people honouring God, and walking to heaven together, together serving Christ, and working righteousness.

3. These additions were day by day. The course of this world is a transitory, rapid thing; we are here to-day, and to-morrow there. In the meantime can we say that there is a daily Church progress? The Lords arm is not shortened, etc. Then why this pause and intermission in the work of grace? Why is it that a minister counts himself happy if but one or two souls are gathered into the Church below? What has become of the word daily? Can we afford, any better than the primitive Christians, to lose time in this work of adding? The world stops not for our loitering; life and death stop not while we linger; God of His infinite mercy make us feel the value of time, and count each day lost that has not added to His Church one that shall be saved! (Dean Vaughan.)

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

Act 2:41. Then they that gladly received his word, &c. — The apostle’s exhortation was not given in vain; many were awakened and savingly brought to God by it; for the influence of the Holy Spirit accompanied it, and wrought wonders thereby. Many of the same persons that had been eye-witnesses of the death of Christ, and of the prodigies that had attended it, and were not at all influenced by them, were now effectually wrought upon by the preaching of the word, and found it the power of God to their salvation. Such were baptized — Gladly receiving the word, believing with the heart, they made confession with the mouth, and enrolled themselves among the disciples of Christ, by that sacred rite and ceremony which he had instituted. Hereby there were added to the hundred and twenty disciples of Christ about three thousand souls that same day; the conversion of whom, by the word now spoken, was a greater work than the feeding of four or five thousand with a few loaves and fishes. Let it be observed here, they who are joined to Christ, ought to join themselves to the disciples of Christ, and be united with them: when we take God for our God, we must take his people for our people. It is commonly said, that all these were converted by one sermon, but, as has been intimated on Act 2:14, it is probable, that while Peter was preaching in the Chaldaio-Syriac language, the other apostles were preaching at some small distance, much to the same purpose, in other languages; and it is not surely to be imagined, that none of them but Peter should be blessed as the means of converting any souls; not to insist upon it that he himself might deliver several discourses that day (and it was τη ημερα εκεινη, in that day, that the number here spoken of was added) to different auditories, when the concourse of people was so great, and their languages so various.

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

3. Pentecostal Church—First Repose Period with community of goods, Act_2:41-47.

41. Then—Forthwith at the close of the sermon. Pity that the routine of modern congregations were not oftener thus broken up by immediate repentance, faith, and self-consecration to Christ.

Three thousand souls— The unforced words affirm that three thousand were baptized in one day. Places enough for immersion, doubtless, there might be; but the publicity of the movement, in addition to the previous excitements, would have been eminently unsafe, and is not a supposable thing.

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

Act 2:41. Οἱ) That is, they who did not stop short with mere compunction, but willingly (gladly), and in very deed, were obedient to the exhortation. This was the characteristic feature of the New Testament Pentecost.—ἀποδεξάμενοι) The subject, not a part of the predicate. They receiving the ‘saying,’ or word, “worthy of all acceptation:” 1Ti 1:15.—ἐβαπτίσθησαν, were baptized) Understand, and received the gift of the Holy Spirit, Act 2:38.—καὶ, and) And so.—προσετέθησαν, there were added) Previously there had been only one hundred and twenty names: and yd the souls about three thousand are said to have been added [to the 120, though so much smaller a number], because the former (the 120), few as they were, nevertheless constituted the original head and body of believers. So in Act 2:47, “The Lord added to the Church.”—ὡσεὶ τρισχίλιαι, about three thousand) How marvellous was the efficacy of the Gospel!

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

Act_2:41. Μὲν οὖν] namely, in consequence of these representations of the apostle. We may translate either: they then who received his word (namely, σώθητε κ.τ.λ.), comp. Act_8:4 (so Vulgate, Luther, Beza, Bengel, Kuinoel, and others); or, they then (those indicated in Act_2:37), after they received his word, etc., comp. Act_1:6, Act_8:25, Act_15:3 (so Castalio, de Wette). The latter is correct, because, according to the former view of the meaning, there must have been mention previously of a reception of the word, to which reference would here be made. As this is not the case, those present in general are meant, as in Act_2:37, and ἀποδεξάμενοι τὸν λόγον αὐτοῦ (Act_2:40) stands in a climactic relation to κατενύγησαν (Act_2:37).

προσετέθησαν] were added (Act_2:47; Act_5:14; Act_11:24), namely, to the fellowship of the already existing followers of Jesus, as is self-evident from the context.

ψυχαί] persons, according to the Hebrew נֶפֶשּׁ, Exo_1:5; Act_7:14; 1Pe_3:20; this use is not classical, since, in the passages apparently proving it (Eur. Androm. 612, Med. 247, al.; see Kypke, II. p. 19), ψυχή means, in the strict sense, soul (life).

The text does not affirm that the baptism of the three thousand occurred on the spot and simultaneously, but only that it took place during the course of that day (τῇ ἡμέρᾳ ἐκείνῃ). Observe further, that their baptism was conditioned only by the μετάνοια and by faith on Jesus as the Messiah; and, accordingly, it had their further Christian instruction not as a preceding, but as a subsequent, condition (Act_2:42).

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 2:41 . Οἱ μὲν οὖν : a truly Lucan formula, see Act 1:6 . There is no anacoluthon, but for the answering δέ see Act 5:42 . The words therefore refer to those mentioned in Act 5:37 ; in contrast to the three thousand fear came upon every person, ψυχή , so Mr. Page, on μὲν οὖν , in loco . Mr. Rendall finds the answering δέ in Act 5:42 ; two phases of events are contrasted; three thousand converts are added in one day they clave stedfastly to the Christian communion. See also his Appendix on μὲν οὖν , p. 162. ἀποδεξάμενοι τὸν λόγον αὐτοῦ : used in classical Greek, especially in Plato, of receiving a teacher or his arguments with acceptance, and in the N.T. of receiving with approval; cf. Act 24:3 . The verb is only found in St. Luke in the N.T. with varying shades of meaning, twice in his Gospel, and five times in Acts in all parts. Only found in LXX in Apocryphal books, Tob 7:17 , Jdt 13:13 (but see Hatch and Redpath, sub v. ), and in the Books of the Maccabees; cf. Act 18:27 , Act 21:17 , Act 24:3 , Act 28:30 , see below. ἐβαπτίσθησαν . There is nothing in the text which intimates that the Baptism of the three thousand was performed, not on the day of Pentecost, but during the days which followed. At the same time it is not said that the Baptism of such a multitude took place at one time or in one place on the day of the Feast, or that the rite was performed by St. Peter alone. Felten allows that others besides the Twelve may have baptised. See his note, in loco , and also Zöckler, Apostelgeschichte , p. 183. προσετέθησαν , cf. Act 2:47 , and Act 5:14 , Act 11:24 . In the LXX the same verb is used, Isa 14:1 , for a proselyte who is joined to Israel, so too Est 9:27 . ψυχαὶ , “souls,” i.e. , persons. See on Act 2:43 . ὡσωὶ τρισχίλιαι : the adverb is another favourite word of St. Luke (Friedrich) it is not found in St. John, and in St. Mark only once, in St. Matthew three times, but in St. Luke’s Gospel eight or nine times, and in Acts six or seven times. As in Act 1:15 the introduction of the adverb is against the supposition that the number was a fictitious one. We cannot suppose that the influence and the recollection of Jesus had vanished within a few short weeks without leaving a trace behind, and where the proclamation of Him as the Christ followed upon the wonderful gift of tongues, in which many of the people would see the inspiration of God and a confirmation given by Him to the claims made by the disciples, hearts and consciences might well be stirred and quickened and the movement once begun was sure to spread (see the remarks of Spitta, Apostelgeschichte , p. 60, on the birthday of the Church, in spite of the suspicion with which he regards the number three thousand).

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

A notable example of the virtue of the holy Ghost: but such as are of age, are not baptized before they make confession of their faith.

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

Verse 41. They that gladly received his word] The word ασμενως, which signifies joyfully, readily, willingly, implies that they approved of the doctrine delivered; that they were glad to hear of this way of salvation; and that they began immediately to act according to its dictates. This last sense is well expressed in a similar phrase by Josephus: when speaking of the young Israelites enticing the Midianitish women to sin, by fair speeches, he says, αἱ δε ασμενως δεξαμεναι τους λογους συνῃεσαν αυτοις, Ant. l. iv. c. 4. Then they who approved of their words consorted with them. The word is however omitted by ABCD, Coptic, Sahidic, AEthiopic, Vulgate, the Itala of the Codex Bezae, Clemens, and Chrysostom.

Were baptized] That is, in the name of Jesus, Ac 2:38, for this was the criterion of a Jew's conversion; and when a Jew had received baptism in this name he was excluded from all communication with his countrymen; and no man would have forfeited such privileges but on the fullest and clearest conviction. This baptism was a very powerful means to prevent their apostasy; they had, by receiving baptism in the name of Jesus, renounced Judaism, and all the political advantages connected with it; and they found it indispensably necessary to make the best use of that holy religion which they had received in its stead. Dr. Lightfoot has well remarked, that the Gentiles who received the Christian doctrine were baptized in the name of the Father, and the Son, and the Holy Ghost; whereas the Jewish converts, for the reasons already given, were baptized in the name of the Lord Jesus.

Were added - three thousand souls.] προσετεθησαν, They went over from one party to another. The Greek writers make use of this verb to signify that act by which cities, towns, or provinces changed their masters, and put themselves under another government. So these 3000 persons left the scribes and Pharisees, and put themselves under the teaching of the apostles, professing the Christian doctrine, and acknowledging that Christ was come, and that he who was lately crucified by the Jews was the promised and only Messiah; and in this faith they were baptized.

These 3000 were not converted under one discourse, nor in one place, nor by one person. All the apostles preached, some in one language, and some in another; and not in one house-for where was there one at that time that could hold such a multitude of people? For, out of the multitudes that heard, 3000 were converted; and if one in five was converted it must have been a very large proportion. The truth seems to by this: All the apostles preached in different, parts of the city, during the course of that day; and in that day, τηημεραεκεινη, 3000 converts were the fruits of the conjoint exertions of these holy men. Dr. Lightfoot thinks that the account in this place is the fulfilment of the prophecy in Ps 110:1, c.: The Lord said unto my Lord, sit thou on my right hand this refers to the resurrection and ascension of Christ. Thy people shall be willing in the day of thy power, Ps 110:3. This was the day of his power; and while the apostles proclaimed his death, resurrection, and ascension, the people came willingly in, and embraced the doctrines of Christianity.

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

41. They, therefore, which willingly. Luke showeth more plainly how fruitful this one sermon which Peter made was: to wit, that it gained unto Christ about three thousand men. And therewithal he declareth the nature and force of faith when he saith, that with a prompt and ready mind they embraced his word. Therefore, faith must begin with this readiness and willing desire to obey. And because many do show themselves at the first very willing, who afterward have in themselves no constancy or continuance, lest we should think that it was some sudden pang which by and by fell away, Luke doth also afterward commend their constancy, who (as he said) did willingly embrace this word of the apostles, showing that they were joined unto the disciples, or that they were engrafted into the same body, and that they continued in their doctrine. Therefore we must neither be slow to obey, nor yet swift to leap back; but we must stick fast, and stand stoutly to that doctrine which we did forthwith (without any tarriance [delay]) embrace. Furthermore, this example ought to make us not a little ashamed. For whereas there was a great multitude converted unto Christ with one sermon, an hundred sermons can scarce move a few of us; and whereas Luke saith that they continued, there is scarce one amongst ten that doth show even a mean desire to profit and go forward, yea, rather, the more part doth soon loathe our doctrine. Woe be, therefore, to the sluggishness and lightness of the world!

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.

(41) They that gladly received his word were baptized.—This was, we must remember, no new emotion. Not four years had passed since there had been a like eagerness to rush to the baptism of John. (See Notes on Mat_3:5; Mat_11:12.)

Three thousand souls.—The largeness of the number has been urged as rendering it probable that the baptism was by affusion, not immersion. On the other hand, (1) immersion had clearly been practised by John, and was involved in the original meaning of the word, and it is not likely that the rite should have been curtailed of its full proportions at the very outset. (2) The symbolic meaning of the act required immersion in order that it might be clearly manifested, and Rom_6:4, and 1Pe_3:21, seem almost of necessity to imply the more complete mode. The swimming-baths of Bethesda and Siloam (see Notes on Joh_5:7; Joh_9:7), or the so-called Fountain of the Virgin, near the Temple enclosure, or the bathing-places within the Tower of Antony (Jos. Wars, v. 5, § 8), may well have helped to make the process easy. The sequel shows (1) that many converts were made from the Hellenistic Jews who were present at the Feast (Act_6:1); and (2) that few, if any, of the converts were of the ruling class (Act_4:1). It is obvious that some of these converts may have gone back to the cities whence they came, and may have been the unknown founders of the Church at Damascus, or Alexandria, or Rome itself.

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

41–47. The first Converts and their behaviour

41. Then they that gladly received his word] The oldest MSS. Omit gladly. The latter clause of the verse is more literally, And there were added on that day about three thousand souls, i.e. to the one hundred and twenty of whom the Church consisted when the day began.

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.

And they continued steadfastly in the apostles' doctrine,.... And which is the same with the doctrine of Christ, of which he is the author, preacher, and subject; the substance of which is peace, pardon, righteousness, and salvation by him: this the apostles received from Christ, and constantly taught in their ministry; for which reason, it is called theirs; and this these young converts had embraced gladly; and were not only believers of it, but persevering believers; they were constant hearers of it; they continually attended on the ministry of the apostles, and held fast the form of sound words they had received from them; and stood fast in the faith of the Gospel, notwithstanding all the reproach cast upon it, and the afflictions they endured for it:

and fellowship; with the apostles and other saints, in spiritual conversation with them, in private, and in communion with them at the Lord's table in public: and so the Vulgate Latin reads this clause, in connection with the next, thus, "in the communication of breaking of bread"; to which agrees the Syriac version, and "they communicated in prayer, and in breaking of the eucharist"; though it seems better to understand this of a distinct branch of fellowship, or communication, and may rather intend liberality and beneficence, in which sense it is used, Rom 15:26 and so expresses their constant contributions towards the support of the apostles, as ministers of the word and of the poor members of the church; a duty which, in both its branches, is incumbent on those who have it in their power to perform, and which these first Christians were remarkable for:

and in breaking of bread; or "of the eucharist": as the Syriac version renders it, which was an usual name with the ancients for the Lord's supper; and which seems to be intended here, and not eating common bread, or a common meal; seeing it is here mentioned with religious exercises: and though the Jews used to begin their meals with breaking of bread, yet the whole repast, or meal, is never by them called by that name; and for what reason these saints should be commended for keeping their common meals, cannot be said, unless to show their sociableness, agreement, and brotherly love in eating together; and which is not hinted at here, but in Act 2:46 where it is mentioned as something distinct from this: it seems rather therefore to design, that they were constant at the Lord's table, kept their places there, and duly attended whenever the ordinance was administered:

and in prayers: not only in their closets, and in their families, but in the church; in the public prayers of the church, they observed all opportunities of this kind, and gladly embraced them.

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

41 Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls.

Ver. 41. Were baptized] They gave up their names to Christ, and took his mark upon them.

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.

They that gladly received - The word rendered “gladly” means “freely, cheerfully, joyfully.” It implies that they did it without compulsion, and with joy. Religion is not compulsion. They who become Christians do it cheerfully; they do it rejoicing in the privilege of becoming reconciled to God through Jesus Christ. Though so many received his word and were baptized, yet it is implied that there were others who did not. It is probable that there were multitudes assembled who were alarmed, but who did not receive the word with joy. In all revivals there are many who become alarmed, and who are anxious about their souls, but who refuse to embrace the gospel, and again become thoughtless, and are ruined.

His word - The message which Peter had spoken respecting the pardon of sin through Jesus Christ.

Were baptized - That is, those who professed a readiness to embrace the offers of salvation. The narrative plainly implies that this was done the same day. Their conversion was instantaneous. The demand on them was to yield themselves at once to God. And their profession was made, and the ordinance which sealed their profession administered without delay.

And the same day - The discourse of Peter commenced at nine o’clock in the morning, Act 2:15. How long it continued it is not said; but the ceremony of admitting them to the church and of baptizing them was evidently performed on the same day. The mode in which this is done is not mentioned; but it is highly improbable that in the midst of the city of Jerusalem three thousand persons were wholly immersed in one day. The whole narrative supposes that it was all done in the city; and yet there is no probability that there were conveniences there for immersing so many persons in a single day. Besides, in the ordinary way of administering baptism by immersion, it is difficult to conceive that so many persons could have been immersed in so short a time. There is, indeed, here no positive proof that they were not immersed; but the narrative is one of those incidental circumstances often much more satisfactory than philological discussion, that show the extreme improbability that all this was done by wholly immersing them in water. It may be further remarked that here is an example of very quick admission to the church. It was the first great work of grace under the gospel. It was the model of all revivals of religion. And it was doubtless intended that this should be a specimen of the manner in which the ministers of religion should act in regard to admissions to the Christian church. Prudence is indeed required; but this example furnishes no warrant for advising those who profess their willingness to obey Jesus Christ, to delay uniting with the church. If persons give evidence of piety, of true hatred of sin, and of attachment to the Lord Jesus; they should unite themselves to his people without delay.

There were added - To the company of disciples, or to the followers of Christ.

Souls - Persons. Compare 1Pe 3:20; Gen 12:5. It is not affirmed that all this took place in one part of Jerusalem, or that it was all done at once; but it is probable that this was what was afterward ascertained to be the fruit of this day’s labor, the result of this revival of religion. This was the first effusion of the Holy Spirit under the preaching of the gospel; and it shows that such scenes are to be expected in the church, and that the gospel is suited to work a rapid and mighty change in the hearts of people.

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

They that gladly received his word; some still remained in their unbelief and hardness of heart; though never men spake as the apostles now spake, with divers tongues, &c.

Unto them; to the church, or the hundred and twenty formerly mentioned, Act 1:15. This was the effect of Christ’s prayer for his persecutors, Luk 23:34; and of the promise of the Spirit now fulfilled, whereby in the day of his power they were made willing.

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

They then for then they, A.V.; received for gladly received, A.V. and T.R.; there were added unto them in that day for the same day there were added unto them, A.V. Gladly received . The best manuscripts omit ajsmenwv, which, indeed, is superfluous, as the word ajpodecomai contains in itself the idea of a kind reception a welcome (Luk_8:40; Act_15:4 Act_24:3)

Vers. 41-47. Spiritual fervor.

The Pentecostal outpour was more than a mere flashing forth of Divine energy, suddenly emitted and immediately withdrawn; it was the communication of Divine power which remained in the Church and resulted in lasting spiritual fervor. This fervor, no doubt, took certain exceptional and temporary forms.

1. There were miracles wrought by the apostles (ver. 43).

2. There was a community of goods (vers. 44, 45), which was so far from being permanent and general, that it only lasted for a short time in the one Church at Jerusalem.

3. There was daily temple-worship, necessarily restricted both as to time and place (ver. 46). But though there were these peculiar and exceptional features, there was much in the spiritual fervor of those earliest days which belongs to every age of the Christian Church.

I IT WAS BEGOTTEN OF DIVINE INFLUENCE. We must not dissever this passage from all that precedes, but remember that this remarkable manifestation of sacred feeling was the outcome of Divine influence. It was the gift of the Holy Ghost, descending upon the Church in copious streams of sacred power, which brought forth these abounding signs of spiritual life. All life in the soul of man is "born from above." Whatever looks like it, in the shape of extraordinary activity or intense feeling, which is not awakened by the Spirit of God, is but the semblance and show of it, and is not the vital thing itself.

II IT WAS MANIFESTED IN ABIDING FORMS.

1. In open declaration of faith in Christ: "They that gladly received his word were baptized" (ver. 41).

2. In attachment to saving truth: "They continued steadfastly in the apostles" doctrine" (ver. 42). Souls in earnest will not leave the truth by which they have been led to God to wander in byways of unsatisfying human fancies; still less to go off into the high-road of error.

3. In fellowship: with man, and also with God (vers. 42, 44, 46). The disciples "continued in fellowship, and in breaking of bread;" they "were together;" they "continued with one accord in breaking bread." Here was human fellowship the cordial, frequent associating one with another; and fellowship with God in the Lord"s Supper.

4. In prayer (ver. 42) and in praise (ver. 47). The sacred fervor which often comes as, in part, the result of devotion will spend itself largely in more devotion, in private and public "prayers," and in praising God." Prayer and praise are the very atmosphere in which elevated piety lives and breathes and has its being.

5. In consideration of the needs of others (vers. 44, 45). They who have a real "zeal for God," who are devoted to Jesus Christ, will ask themselves what they can do to help those who are in need; how they can best contribute to the comfort, the elevation, the well-being of those who are left behind in the race, who are defeated in the battle of life. They will show, in some form different states of society demand different methods sympathy, liberality, succor.

III IT HAD UNFAILING RESULTS.

1. In sacred joy: "They did eat their meat with gladness and singleness of heart" (ver. 46). We may reasonably doubt the excellence of any spiritual fervor which does not show itself in gladness of heart.

2. In general devoutness: "Fear came upon every soul (ver. 43). If we are heartily and wisely in earnest, those who witness our lives will be impressed with the reality of our convictions, and will pause to ask whence this holy ardor comes.

3. In abounding usefulness (vers. 41-47). The Lord will add to the Church continually of those who "are in the way of salvation. C.

Vers. 41-47. Effects of the Pentecostal day.

I IMMEDIATE CHANGE ON THE PART OF MANY. Three thousand were found receptive to the truth, so powerfully attested in word and deed, and submitted to baptism.

II PERSEVERANCE IN DISCIPLESHIP. That the conversion was genuine is shown by their diligent attention to the apostolic instruction, and frequentation of the Christian society. Perhaps no better tests of genuine change can be found. The breaking of bread and the prayers stand for the regular ordinances of religion. The life that is of God will ever prove its worth by becoming a social power, by seeking social nourishment and common edification.

III THE SPREAD OF A GENERAL SPIRIT OF REVERENCE. This, too, is symptomatic of an outpouring of the Divine Spirit. It is not without reason we speak of the general "tone of society." When and wherever the Church is really alive unto God, and Christians have received an unction from the Holy One, public and private life feels the influence; the newspapers, books, gossip, turn upon serious matters; and the scoffer is shamed.

IV OCCASIONAL MANIFESTATIONS OF DIVINE POWER. Wonders and signs by the agency of the apostles; in other words, indications of the Divine presence with chosen men, intimating special meanings directing to moral ends. But the occasional ever rests upon the constant and permanent. The wonderful ever serves to direct attention to the regular and the common. We should forget the beneficent law of spiritual things, did not special interruptions arouse us from the stolid apathy of custom.

V A NEW MODE OF LIFE INTRODUCED. There was a deep sense of unity, and consequently delight in fellowship. They met together; they instinctively sought a perfect equality with one another. To carry this out involved in many instances, doubtless, great personal sacrifices the parting with personal property and distribution to the needy. It was the best proof of love that could be given, and the best of sincerity. Usually the instinct for property is the last thing to go beneath the gracious expulsive power of Divine love. They were striving after the brightest ideal of life that Christian love can dream of; to make "all men"s good each man"s rule." A joyous religion inspired this conduct. The temple became again what it was designed in idea to be the house of the Father and the home of man. By that sacred hearth there was for a time a bright, visible picture of the spiritual reunion between God and man. They "sat at feast, enjoying each the other"s good," because all conscious of partaking of the bread of God. Joy broke into thanksgiving, and the dark shadows of mutual envy were dispersed. Finally, this life of the new Christian community became an irresistible center of attraction; and daily men in the way of salvation" were added to the Church. This episode is a type in history of the power and effect of the gospel. That life could not continue at this ideal height only reminds us that the actual world presents irresistible obstacles to the attainment of our best wishes. That it was manifested, though but for a short time, proves the direction of love, and is prophetic of its final dominion in the life of mankind. J.

Vers. 41, 42. The beginning of great things.

they that gladly received his word," etc. Trace the instrumentality from the shore of Lake Gennesaret, through the fail and restoration of Peter, to the day of Pentecost. One man standing up in that multitude endowed with spiritual gifts with the proclamation of the gospel, or the sling and stone with which to conquer.

I A WONDERFUL TESTIMONY TO THE KINGDOM OF CHRIST.

1. The victory over prejudice, indifference, fear all the evil of heart and life. Full-grown men Jews. Jews of that degenerate age, in the midst of anti-Christian influences, accepting a Word which condemned themselves which incited them to forsake their old life, and count all things loss forChrist. Not only moved and partially changed, but wholly converted; ready to be put, by baptism, into the new life opened to them.

1. The vastness of the work accomplished. Not here and there one, but three thousand souls, which, as representatives of families and connections, may be reckoned as at least twenty thousand. Scarcely possible that every one should be individually solicited. The work was spiritual, miraculous. While there is much in the effect of numbers the rapid spread of a common sentiment by contact of soul with soul, there is in the narrative no appearance of undue excitement. We must regard the fact as specially ordained, that there might be a mighty impetus given to the gospel at its starting-point. Many of the three thousand would become messengers to prepare the way of the Lord in heathen lands.

2. The signs of a new creation. In that multitude of converts there is no chaotic confusion, but the order of a new world rising into view. The leadership of apostles; the fellowship; the observance of the two ordinances of baptism and the Lord"s Supper; the recognition of prayer as an expression of faith and dependence on the continual outpouring of the Spirit. The apostolic commencement of the Church must be the model to which we continually refer for the corrections of those natural errors of development which, if not so called back to the ideal of the kingdom, will, by mixture with the world, destroy the fundamental conception of Christianity.

II A GREAT EXAMPLE OF ABIDING SUCCESS IN SPIRITUAL ENTERPRISE.

1. Remark the entire simplicity and sincerity of the agents. Much of our failure caused by mixing up mere human schemes and inventions with the gospel. Danger of reactions. The Word was clearly, boldly, and fully preached, with direct personal appeal to the conscience as well as to the heart.

2. The steadfastness was the result of a continued use of the means of grace teaching, fellowship, breaking of bread, prayers. We lose many whom we reach with our word by not throwing round them quickly the net of our Christian community and institutions.

3. A great lesson on the importance of waiting for God"s time, and being ready to receive the Spirit. All mere got-up revivals result in failure. God"s Spirit will himself teach us how and when to expect the success. Follow the leadings of Providence. R.

Vers. 41-44. Early impulses of Christian disciples.

Estimate the fervor of feeling which those knew who had found the Messiah; had found him altogether more glorious, more spiritual, than their highest thoughts had ever conceived, and actually felt the joy of forgiveness from him, and the inward witness of his sealing Spirit. It was a time of rapture and intensity, in which all selfish thoughts would be easily overcome, and the common joy bind all together in common bonds. In their enthusiasm they expected the Lord Jesus to return at once, and therefore they were so ready to resign even their worldly goods, and devote all that they possessed to the use of the brethren. The custom of large numbers living and eating together is familiar to Easterns, and may be illustrated by the daily meals provided for the citizens of Sparta. Possibly the first thought that came to the early disciples was that they might realize, in the larger sphere, the state of things existing between Christ and his apostles when he was in the flesh. Those apostles gave up their trades to be with Christ, and he and they had lived together, and bad "all things common." The company so gathered present the first model of a Church. Circumstances soon modified the form of it; but we keep the essential idea of it, which is this: common indebtedness to Christ, and devotion to him, bring men together into a gracious sense of brotherhood and fellowship. They recognize their oneness in Christ.

I THE IMPULSE TO FELLOWSHIP. (Ver. 42.) Or, to gather together. The center of the gathering was naturally the apostolic company. A desire to hear more about Christ was awakened, and the converts would not separate. Staying hour after hour, there would arise the necessity for meals; and though this may have been readily met on the first day, some order and provision would be necessary as they kept together day after day. The impulse to fellowship felt by those sharing common opinions and beliefs is constantly recognized, and is the basis of all associations, clubs, and societies of men. Those with the common opinions enjoy, and are benefited by, each other"s fellowship. Therefore the apostle bids us "not forsake the assembling of ourselves together, as the manner of some is." Urge that still this natural and proper impulse should be nourished and followed. Neglected fellowship is the sign of weakened impulse, failing "first love," and inadequate impression of the great grace" received in Christ Jesus.

II THE IMPULSE TO SELF-SACRIFICE. Others were more thought of than self. There was a general desire to imitate Christ by giving up for others. This seems the idea in their "having all things common." "Under the strong and general feeling of Christian charity, which sprang out of Christian unity, men gave as freely as if what they had were not really their own, but only held by them in trust for others. Practically, what was any brother"s came to be the brethren"s; no man asserted his private proprietorship, or said that "aught of the things that he possessed was his own." The following points may be illustrated:

1. Community of goods is a dream. One which earnest and sentimental philanthropists have dreamed over and over again.

2. Community of goods is an impossibility. Socialistic systems have always broken down. If the community could be once established, the disabilities of life and the different dispositions of men would immediately introduce irregularities. "Religious communisms have generally rested, like the monastic orders, on an ascetic rather than a social basis. The fanaticism of the German Anabaptists, indeed, did not lack force, but it involved the ruin of society. Recent humanitarian attempts in France and America to realize a voluntary communism, wanting a religious motive, have broken down" (Dr. Dykes).

3. Community of goods is an extravagant assertion of a true and high principle, viz. that whatsoever a man holds, he holds in trust, and in trust for the service of others.

4. Community of goods is substantially realized in the Christian Church, where, ideally, each seeks not his own but his brother"s good. "There is no real cure for diseased society except the regeneration of the individual, and the individual is regenerated when you have substituted brotherly kindness for selfishness as the ruling motive or ground of character." "Just in so far as any man takes in the peculiar teaching of the gospel, such as the saving mercy of the Father in heaven, our oneness in the incarnate Son, and the binding common life of the Holy Ghost to that extent he will cease to be a difficulty in the way of social economics. He will help others as much, and grasp as little for himself, as possible.

Conclude by pressing the importance of keeping our hearts ever open to the gracious and loving impulses of God"s Holy Spirit; and also press the relation to an earnest life of charity, brotherhood, and goodness which is found in keeping our first love. R.T.

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

And there were added - To the hundred and twenty.

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

The effect of the sermon in the establishment and progress of the Church:

v. 41. Then they that gladly received his word were baptized; and the same day there were added unto them about three thousand souls.

v. 42. And they continued steadfastly in the apostles’ doctrine and fellowship, and in breaking of bread, and in prayers.

v. 43. And fear came upon every soul; and many wonders and signs were done by the apostles.

v. 44. And all that believed were together, and had all things common;

v. 45. And sold their possessions and goods, and parted them to all men, as every man had need.

v. 46. And they, continuing daily with one accord in the Temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart,

v. 47. praising God, and having favor with all the people. And the Lord added to the Church daily such as should be saved.

The Word of God which had been preached with such power and followed up with such earnest exhortations, did not remain without fruit. By the working of the same Spirit whose miraculous power was exhibited before their eyes, some of the people present, a considerable number of the hearers, received the Word by faith, they accepted Jesus of Nazareth as the promised Messiah and they were baptized. The Baptism in the name of Jesus Christ served for the strengthening of their faith in the Word of the Gospel, and for the confirming and sealing of their salvation in Christ, of which Peter had testified. It is immaterial whether this great number of people that were thus added to, that joined the ranks of, the disciples, were baptized by immersion (the necessary facilities being present in Jerusalem, as the defenders of immersion declare) or not, since the mode of Baptism is not prescribed in Holy Scriptures. There are a good many arguments of probability against immersion. But be that as it may, the fact is that these people were added to, received into, the Christian Church by the Sacrament of Baptism, their number being about three thousand souls. The souls that are won for Christ are thereby added to His Church.

Luke now sketches a picture of the first Christian congregation of Jerusalem, with the nucleus of the apostles and the hundred and twenty disciples, and with the three thousand Pentecost converts as the body. The growth of the Church was not only in numbers, but also in faith and charity. The members of the congregation continued, persevered, with great fidelity and devotion, in the teaching, in the doctrine of the apostles. These men, set and ordained by Christ as the teachers of all Christendom, were at that time the teachers of the congregation at Jerusalem. And their doctrine was the doctrine of Christ; they taught what they had heard from Christ; their word was the Word of God. By remaining steadfastly in this Word, the disciples also preserved fellowship. They were united in the same faith and love toward their Lord and Master; they were in communion with one another and in union with Christ and the Father, a wonderful, blessed intimacy, by which they were attached more closely to one another than brothers and sisters according to the flesh. Each one felt the most solicitous concern for the joys and sorrows of the other. Their intimate fellowship was expressed in the breaking of bread. If this expression does not refer exclusively to the celebration of Holy Communion, it certainly does not exclude the Sacrament. See 1Co 10:16. It plainly does not refer to an ordinary meal, and was probably used by Luke to describe briefly the common meal which the believers connected with the celebration of the Lord’s Supper in the early days of the Church. And as the believers heard the Word, as they observed the Eucharist, so they also were diligent, assiduous, in public prayer. By common prayer, praise, and thanksgiving the disciples of Jerusalem manifested their brotherly fellowship and their unity of spirit. All these facts could, of course, not remain hidden from the people of the city, even if the members of the congregation had intended it so. The Christians’ mode of living was a continual confession and admonition to all the inhabitants of the city. The result was that many of the Jews, as many as came into contact with the believers, were filled with a great fear; the solemn awe which the miracles and signs of the apostles inspired was augmented by the relevance demanded by their blameless living. The presence of God and the exalted Christ, through the manifest working of the Spirit, in the midst of the congregation, had to be admitted by all that came into contact with them. And this awe served the spread of the Gospel as well; it acted as a curb upon the hatred of the Jews, hindering them from showing any open manifestation of their enmity. It was God’s intention that the young plant of His Church was to enjoy a peaceful growth for a season.

Meanwhile the brotherly love of the disciples showed its power in their life and works. They were together; their hearts and minds were directed to their common cause, a fact which naturally caused them to meet as often as possible, either in the Temple or in private houses, and not only for public services, but also for social intercourse in a true Christlike spirit. And they held all things in common; they did not practice communism, they did not abrogate the right of private property. Not the possession, but the use and benefit of the goods was common. See chap. 4:32. Every member of the congregation considered his property as a talent of the Lord, with which he was to serve his neighbor. In many cases this brotherly love effected still more. Their possessions and goods, all their property, they sold and divided the proceeds among all the brethren, just as the needs demanded it. That was not a law proposed or enforced by the apostles, but a free manifestation of true charity. The well-to-do Christians were willing and eager to make these sacrifices when it was evident that this was the only way in which the needs of the brethren could be supplied. There was none of the supercilious aloofness which now characterizes the intercourse of the rich with the poor. Such expressions of love had seldom, if ever, been seen on the earth before. And all this was done without any attempt at ostentation. As a matter of course, the believers, with one accord, in full unity of the spirit, held their public meetings in the Temple, where they had an opportunity to testify to the other members of their nation concerning the hope which animated them. And not only were daily meetings held in the Temple, but they also met from house to house, mainly for the celebration of the Holy Communion and of the common meal known as the Agape, where they partook of food together with great gladness or exultation and incidentally with all simplicity of heart. The richer members were not indignant over the fact that the poorer brethren were partaking of the food provided by their bounty, nor did they deem it beneath their dignity to sit at the same table. And the poor members possessed nothing of poverty’s foolish pride on account of being obliged to accept the largess of others. They were all united in that one great work, to give praise to God for all the gifts which He had bestowed upon them. No wonder that they found favor with all the people. Every honest, upright Jew would naturally esteem the believers for the simplicity, purity, and charity of their lives. And the confession of the mouth being seconded and confirmed by the evidence of works, the result was that additions to the number of the believers were daily recorded. But Luke expressly states that the Lord added such as should be saved to the congregation. The conversion of every person is the Lord’s doing all alone, and is the result of His gracious and good will for the salvation of sinners. Note: The congregation at Jerusalem throughout is a shining example to the Christian congregations and to the believers of all times. If that same love for the Word of God, for the use of the Sacrament, if that same unselfish charity toward the brethren were evident in our days, every congregation would stand out in the same way. And such is the will of Christ, the Head of the Church.

Summary.The miracle of Pentecost is followed by a long and powerful sermon of Peter, setting forth Jesus as the Lord and Christ, whose effect is seen in the sound establishment of the first Christian congregation at Jerusalem.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

Observe here, 1. The wonderful success of St. Peter’s sermon: About three thousand were converted to the profession of the Christian religion in one day, by hearing a single sermon.

How many thousands of sermons have been since preached, without the conversion of a single person! Oh! what an high holiday was this memorable day in heaven!

This All Saints Day was a festival of great solemnity there, where there is joy over one sinner that repenteth. But here did concur several advantages, to render St. Peter’s sermon more effectual.

1. The sufferings of our Saviour were so near in place, and so late in time, that his wounds were still fresh bleeding in the guilty memories of the people now assembled.

2. The present miracle of tongues bestowed on St. Peter, and his unlearned compnions, did wonderfully make way for the word delivered.

And, 3. His auditors were devout men, Act 2:5 ignorant enough by yet brought with them minds fairly disposed for information and conviction.

4. The Holy Spirit wrought now extraordinarily by and with the word, and caused this miraculous immprovement. How did our Saviour fulfill his promise to his disciples, Greater works than these shall ye do, when I go to my Father. Joh 14:12.

Now was Peter the disciple above his Master in success; Christ all his life-time was angling for a few fishes, whilst St. Peter comes with his drag-net and catches three thousand at one cast.

Observe, 2. These three thousand were baptized by the same day in which they were converted, and probably in the same place, which was at Jerusalem; either in the temple, or in some house, where the sermon was preached. We need not inquire, whether the apostles did it by dipping or sprinkling, both being lawful: but this may be said, it is hard to guess how such a quantity of water could be brought to the place, as might serve for the decent dipping of three thousand persons in so short a time.

And, upon supposition that the water was not brought to them, but they went down to that; baptizing so many by dipping, would have required a week rather than a day to dispatch it in.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

41. The multitude, who had been so pierced to the heart by Peter's discourse, as to cry out, "Brethren, what shall we do?" were happily surprised to find the terms of pardon so easy. (41) " Then they gladly received his word, and were immersed; and the same day there were added about three thousand souls. " The pronoun they identifies the parties immersed with those who had cried out, What shall we do? It shows that they promptly complied with the command which Peter had given them. The word which they gladly received can not be the main part of Peter's speech, for this had pierced them to the heart; but it is the word of his answer, which gave their feelings great relief by opening to them so easy a method of escape from the doom which they dreaded, and which they so richly deserved.

Times without number the objection has been urged, and as often refuted, that three thousand men could not have been immersed in so short a time, and with the inadequate supply of water afforded in Jerusalem. As to the quantity of available water, Dr. J. T. Barclay, in his work entitled "The City of the Great King," written during a residence of three years and a half in Jerusalem, as a missionary, shows that Jerusalem was anciently better supplied with water than any other city known to history not permeated by living streams. Even to the present day, though most of the public reservoirs are now dry, such as the supposed pool of Bethesda, 365 feet long by 131 in breadth, and the lower pool of Gihon, 600 long by 260 in breadth, there are still in existence bodies of water, such as the pool of Siloam, and the pool of Hezekiah, affording most ample facilities for immersing any number of persons.

As to the want of time for the immersion of so many, any one who will make the mathematical calculation, without which it is folly to offer the objection, will find that there was the greatest abundance of time. Allowing that Peter's speech commenced at nine o'clock, as he himself states in verse 15 , and that the exercises at the temple closed at noon, we have left six hours till sunset. To immerse sixty men in an hour would be very deliberate work for one administrator. But there were twelve administrators, hence, each hour there were not less than seven hundred and twenty persons immersed. At this rate, in less than four and one-fourth hours the whole multitude would be immersed, leaving the sun nearly two hours high when the last candidate emerged from the water. In view of this simple calculation, which a child could make, it is truly astonishing that so many grave critics and preachers should urge this objection. It strikingly illustrates the blinding effects of partisan zeal.

Now that the three thousand are added to the Church, we may glance back over the history of the day, and learn upon what preparation they were received to the fellowship of the disciples. To accomplish this, we must first consider their state of mind before Peter spoke to them, and then observe the changes through which they passed. Being Jews, then, they were already believers in the true God, and in the inspiration of the Old Testament scriptures. Luke declares, also, that they were "devout men." They were, however, unbelievers in reference to Jesus Christ, and they were guilty of participating in his crucifixion. At the moment that Peter arose to speak, they were full of amazement at witnessing the immersion of the twelve in the Holy Spirit, but their religious character remained unchanged. Peter speaks; and, at the conclusion of his argument, there is an evident change in their convictions. But they believe now nothing additional to what they did at first, except what Peter has proved to them. He has attempted to prove, however, only two propositions: first, That he and the eleven were inspired; second, That Jesus of Nazareth was now both Lord and Christ. The first, moreover, was established only as a means of proving the second. Several other subordinate facts were also proved for the same purpose, so that the whole speech is properly resolved into an attempt to prove the single proposition with which it concludes, that "God has made that same Jesus, whom you have crucified, both Lord and Christ." This, then, is what the three thousand believed, and this is all that distinguished their faith when immersed, from what it was before they heard the gospel from Peter's lips.

But another change had occurred within them. Under the influence of their new faith, they were pierced to the heart with a sense of guilt. This is the "godly sorrow" which "works repentance," and it prepared them to promptly obey Peter's command, "Repent, and be immersed." They repented, and were immersed. Their conversion, therefore, consisted in believing that Jesus is the Christ, repenting of their sins, and being immersed. This entitled them to membership in the Church, and so it does every human being who does likewise.

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.

41. They that gladly received his word. Every believing penitent would gladly receive it. Were baptized. Not indefinitely in the future, but that day. The same day there were added about three thousand souls. “It is proper to add that pools numerous and large which encircled Jerusalem, as both those still in use, and as the remains of others testify of at the present day, afforded ample means for the celebration of the rite of baptism. The habits of the East, as every traveler knows, would present no obstacle to such a use of the public reservoirs.”—Hackett, Commentary on Acts. It has been objected to the immersion of the three thousand that the apostles could not have done it in one day. We are not told that the apostles only were the baptists, or even baptized at all. There were at least 120 disciples there; perhaps even more on this great day. Perhaps the Seventy were all there. But the apostles alone could have discharged the office. There would be 250 to each one. Sixty persons have been immersed easily in an hour by one person. At this rate the whole work could have been accomplished by twelve men in about four hours. The celebrated Chrysostom, aided by his elders, baptized (immersed) 3,000 in a day in a.d. 404.

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.

41–47. THE FIRST CONVERTS AND THEIR BEHAVIOUR

41. ἀσμένως omitted with אABCD and Vulg.

41. προσετέθησαν. Render, there were added on that day about three thousand souls, i.e. to the hundred and twenty who composed the community when the day began. In Act 2:47 it is said ‘the Lord added.’

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.

41.] This first baptism of regeneration is important on many accounts in the history of the Christian Church. It presents us with two remarkable features: (1) It was conferred, on the profession of repentance, and faith in Jesus as the Christ. There was no instruction in doctrine as yet. The infancy of the Church in this respect corresponded to the infancy of the individual mind; the simplicity of faith came first,—the ripeness of knowledge followed. Neander well observes (Leit. u. Pflanz. p. 34) that among such a multitude, admitted by a confession which allowed of so wide an interpretation, were probably many persons who brought into the church the seeds of that Judaizing form of Christianity which afterwards proved so hostile to the true faith; while others, more deeply touched by the Holy Spirit, followed humbly the unfolding of that teaching by which He perfected the apostolic age in the doctrine of Christ. (2) Almost without doubt, this first baptism must have been administered, as that of the first Gentile converts was (see ch. 10:47, and note), by effusion or sprinkling, not by immersion. The immersion of 3000 persons, in a city so sparingly furnished with water as Jerusalem, is equally inconceivable with a procession beyond the walls to the Kedron, or to Siloam, for that purpose.

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