Barnes’ Notes on the BibleActs 2

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

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

Exhort - He entreated them by arguments and promises.

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

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

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

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

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

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

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, Acts 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 1 Peter 3:20; Genesis 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.

And they continued stedfastly - They persevered in, or they adhered to. This is the inspired record of the result. That any of these apostatized is nowhere recorded, and is not to be presumed. Though they had been suddenly converted; though they were suddenly admitted to the church; though they were exposed to much persecution and contempt, and to many trials, yet the record is that they adhered to the doctrines and duties of the Christian religion. The word rendered “continued stedfastly” - προσκαρτεροῦντες proskarterountes- means “attending one, remaining by his side, not leaving or forsaking him.”

The apostles‘ doctrine - This does not mean that they held or believed the doctrines of the apostles, though that was true; but it means that they adhered to, or attended on, their teaching or instruction. The word doctrine has now a technical sense, and means a collection and arrangement of abstract views supposed to be contained in the Bible. In the Scriptures the word means simply “teaching”; and the expression here denotes that they continued to attend on their instructions. One evidence of conversion is a desire to be instructed in the doctrines and duties of religion, and a willingness to attend on the preaching of the gospel.

And fellowship - The word rendered “fellowship,” κοινωνία koinōniais often rendered “communion.” It properly denotes “having things in common, or participation, society, friendship.” It may apply to anything which may be possessed in common, or in which all may partake. Thus, all Christians have the same hope of heaven; the same joys; the same hatred of sin; the same enemies to contend with. Thus, they have the same subjects of conversation, of feeling, and of prayer; or they have communion in these things. And thus the early Christians had their property in common. The word here may apply to either or to all of these things to their conversation, their prayers, their dangers, or their property; and means that they were united to the apostles, and participated with them in whatever befell them. It may be added that the effect of a revival of religion is to unite Christians more and more, and to bring those who were before separated to union and love. Christians feel that they are a band of brethren, and that, however much they were separated before they became Christians, now they have great and important interests in common; they are united in feelings, in interests, in dangers, in conflicts, in opinions, and in the hopes of a blessed immortality.

Breaking of bread - The Syriac renders this “the eucharist” or the Lord‘s Supper. It cannot, however, be determined whether this refers to their partaking of their ordinary food together, or to feasts of charity, or to the Lord‘s Supper. The bread of the Hebrews was made commonly into cakes, thin, hard, and brittle, so that it was broken instead of being cut. Hence, to denote “intimacy or friendship,” the phrase “to break bread together” would be very expressive in the same way as the Greeks denoted it by drinking together, συμπόσιον sumposionFrom the expression used in Acts 2:44, compare with Acts 2:46, that they had all things common, it would rather seem to be implied that this referred to the participation of their ordinary meals. The action of breaking bread was commonly performed by the master or head of a family immediately after asking a blessing (Lightfoot).

In prayers - This was one effect of the influence of the Spirit, and an evidence of their change. A genuine revival will be always followed by a love of prayer.

And fear came - That is, there was great reverence or awe. The multitude had just before derided them Acts 2:13; but so striking and manifest was the power of God on this occasion, that it silenced all clamors, and produced a general veneration and awe. The effect of a great work of God‘s grace is commonly to produce an unusual seriousness and solemnity in a community, even among those who are not converted. It restrains, subdues, and silences opposition.

Every soul - Every person or individual; that is, upon the people generally; not only on those who became Christians, but upon the multitudes who witnessed these things. All things were suited to produce this fear: the recent crucifixion of Jesus of Nazareth; the wonders that attended that event; the events of the day of Pentecost; and the miracles performed by the apostles, were all suited to diffuse solemnity, thought, anxiety through the community.

Many wonders and signs - See the notes on Acts 2:22. This was promised by the Saviour, Mark 16:17. Some of the miracles which they performed are specified in the following chapters.

All that believed - That is, that believed that Jesus was the Messiah; for that was the distinguishing point by which they were known from others.

Were together - Were united; were joined in the same thing. It does not mean that they lived in the same house, but they were united in the same community, or engaged in the same thing. They were doubtless often together in the same place for prayer and praise. One of the best means for strengthening the faith of young converts is for them often to meet together for prayer, conversation, and praise.

Had all things common - That is, all their property or possessions. See Acts 4:32-37; Acts 5:1-10. The apostles, in the time of the Saviour, evidently had all their property in common stock, and Judas was made their treasurer. They regarded themselves as one family, having common needs, and there was no use or propriety in their possessing extensive property by themselves. Yet even then it is probable that some of them retained an interest in their property which was not supposed to be necessary to be devoted to the common use. It is evident that John thus possessed property which he retained, John 19:27. And it is clear that the Saviour did not command them to give up their property into a common stock, nor did the apostles enjoin it: Acts 5:4, “While it remained, was it not thine own? and after it was sold was it not in thine own power?” It was, therefore, perfectly voluntary, and was as evidently adapted to the special circumstances of the early converts. Many of them came from abroad. They were from Parthia, and Media, and Arabia, and Rome, and Africa, etc. It is probable, also, that they now remained longer in Jerusalem than they had at first proposed; and it is not at all improbable that they would be denied now the usual hospitalities of the Jews, and excluded from their customary kindness, because they had embraced Jesus of Nazareth, who had been just put to death. In these circumstances, it was natural and proper that they should share their property while they remained together.

And sold - That is, they sold as much as was necessary in order to procure the means of providing for the needs of each other.

Possessions - Property, particularly real estate. This word, κτήματα ktēmatarefers properly to their fixed property, as lands, houses, vineyards, etc. The word rendered “goods,” ὑπάρξεις huparxeisrefers to their personal or movable “property.”

And parted them to all - They distributed them to supply the needs of their poorer brethren, according to their necessities.

As every man had need - This expression limits and fixes the meaning of what is said before. The passage does not mean that they sold all their possessions, or that they relinquished their title to all their property, but that they so far regarded all as common as to be willing to part with it if it was needful to supply the needs of the others. Hence, the property was laid at the disposal of the apostles, and they were desired to distribute it freely to meet the needs of the poor, Acts 4:34-35.

This was an important incident in the early propagation of religion, and it may suggest many useful reflections:

1. We see the effect of religion. The love of property is one of the strongest affections which people have. There is nothing that will overcome it but religion. That will; and one of the first effects of the gospel was to loosen the hold of Christians on property.

2. It is the duty of the church to provide for the needs of its poor and needy members. There can be no doubt that property should now be regarded as so far common as that the needs of the poor should be supplied by those who are rich. Compare Matthew 26:11.

3. If it be asked why the early disciples evinced this readiness to part with their property in this manner, it may be replied:

(1)That the apostles had done it before them. The family of the Saviour had all things common.

(2)it was the nature of religion to do it.

(3)the circumstances of the persons assembled on this occasion were such as to require it. They were many of them from distant regions, and probably many of them of the poorer class of the people in Jerusalem. In this they evinced what should be done in behalf of the poor in the church at all times.

4. If it be asked whether this was done commonly among the early Christians, it may be replied that there is no evidence that it was. It is mentioned here, and in Acts 4:32-37, and Acts 5:1-7. It does not appear that it was done even by all who were afterward converted in Judea; and there is no evidence that it was done in Antioch, Ephesus, Corinth, Philippi, Rome, etc. That the effect of religion was to make people liberal and willing to provide for the poor there can be no doubt. See 2 Corinthians 8:19; 2 Corinthians 9:2; 1 Corinthians 16:2; Galatians 2:10. But there is no proof that it was common to part with their possessions and to lay them at the feet of the apostles. Religion does not contemplate, evidently, that people should break up all the arrangements in society, but it contemplates that those who have property should be ready and willing to part with it for the help of the poor and needy.

5. If it be asked, then, whether all the arrangements of property should be broken up now, and believers have all things in common, we are prepared to answer “No.” Because:

(1)This was an extraordinary case.

(2)it was not even enjoined by the apostles on them.

(3)it was practiced nowhere else.

(4)it would be impracticable. No community where all things were held in common has long prospered. It has been attempted often, by pagans, by infidels, and by fanatical sects of Christians. It ends soon in anarchy, licentiousness, idleness, and profligacy; or the more cunning secure the mass of the property, and control the whole. Until all people are made alike, there could be no hope of such a community; and if there could be, it would not be desirable. God evidently intended that people should be excited to industry by the hope of gain; and then he demands that their gains shall be devoted to his service. Still, this was a noble instance of Christian generosity, and evinced the power of religion in loosing the hold which people commonly have on the world. It rebukes also those professors of religion, of whom, alas, there are many, who give nothing to benefit either the souls or bodies of their fellow-men.

With one accord - Compare Acts 1:14; Acts 2:1.

In the temple - This was the public place of worship; and the disciples were not disposed to leave the place where their fathers had so long worshipped God. This does not mean that they were constantly in the temple, but only at the customary hours of prayer - at nine o‘clock in the morning, and at three o‘clock in the afternoon.

And breaking bread - See the notes on Acts 2:42.

From house to house - In the margin, “at home.” So the Syriac and Arabic. The common interpretation, however, is, that they did it in their various houses, now in this and now in that, as might be convenient. If it refers to their ordinary meals, then it means that they partook in common of what they possessed, and the expression “did eat their meat” seems to imply that this refers to their common meals, and not to the Lord‘s Supper.

Did eat their meat - Did partake of their food. The word “meat” with us is applied to “flesh.” In the Bible, and in Old English authors, it is applied to “provisions” of any kind. Here it means all kinds of sustenance; what nourished them - τροφῆς trophēs- and the use of this word proves that it does not refer to the Lord‘s Supper; for that ordinance is nowhere represented as designed for an ordinary meal, or to nourish the body. Compare 1 Corinthians 11:33-34.

With gladness - With rejoicing. This is one of the effects of religion. It is far from gloom; it diffuses happiness over the mind; it bestows additional joy in the participation of even our ordinary pleasures.

Singleness of heart - This means with a sincere and pure heart. They were satisfied and thankful. They were not perplexed or anxious; nor were they solicitous for the luxurious living, or aspiring after the vain objects of the people of the world. Compare Romans 12:8; 2 Corinthians 1:12; Colossians 3:22; Ephesians 6:5.

Praising God - See Luke 24:53.

And having favour - See Luke 2:52.

With all the people - That is, with the great mass of the people; with the people generally. It does not mean that all the people had become reconciled to Christianity; but their humble, serious, and devoted lives won the favor of the great mass of the community, and silenced opposition and cavil. This was a remarkable effect, but God has power to silence opposition; and there it nothing so well suited to do this as the humble and consistent lives of his friends.

And the Lord added - See Acts 5:14; Acts 11:24, etc. It was the Lord who did this. There was no power in man to do it; and the Christian loves to trace all increase of the church to the grace of God.

Added - Caused, or inclined them to be joined to the church.

The church - To the assembly of the followers of Christ - τῇ ἐκκλησίᾳ tē ekklēsiaThe word rendered “church” properly means “those who are called out,” and is applied to Christians as being called out, or separated from the world. It is used only three times in the gospels, Matthew 16:18; Matthew 18:17, twice. It occurs frequently in other parts of the New Testament, and usually as applied to the followers of Christ. Compare Acts 5:11; Acts 7:38; Acts 8:1, Acts 8:3; Acts 9:31; Acts 11:22, Acts 11:26; Acts 12:1, Acts 12:5, etc. It is used in Classic writers to denote “an assembly” of any kind, and is twice thus used in the New Testament Acts 19:39, Acts 19:41, where it is translated “assembly.”

Such as should be saved - This whole phrase is a translation of a participle - τοὺς σωζομένους tous sōzomenousIt does not express any purpose that they should be saved, but simply the fact that they were those who would be, or who were about to be saved. It is clear, however, from this expression, that those who became members of the church were those who continued to adorn their profession, or who gave proof that they were sincere Christians. It is implied here, also, that those who are to be saved will join themselves to the church of God. This is everywhere required; and it constitutes one evidence of piety when they are willing to face the world, and give themselves at once to the service of the Lord Jesus. Two remarks may be made on the last verse of this chapter; one is, that the effect of a consistent Christian life will be to command the respect of the world; and the other is, that the effect will be continually to increase the number of those who shall be saved. In this case they were daily added to it; the church was constantly increasing; and the same result may be expected in all cases where there is similar zeal, self-denial, consistency, and prayer.

We have now contemplated the foundation of the Christian church and the first glorious revival of religion. This chapter deserves to be profoundly studied by all ministers of the gospel, as well as by all who pray for the prosperity of the kingdom of God. It should excite our fervent gratitude that God has left this record of the first great work of grace, and our earnest prayers that He would multiply and extend such scenes until the earth shall be filled with His glory.