Exegetical and Hermeneutical Commentary of Acts 2:40
And with many other words did he testify and exhort, saying, Save yourselves from this untoward generation.
40. And with many other words did he testify, &c.] Hence we learn that there is no attempt made by the writer of the Acts to produce more than the substance and character of what was here said. And we may be sure that he uses the same rule always, and we need not therefore be startled if we find an address followed by mighty results, even though St Luke’s abstract of it may only extend over a few verses.
testify ] The same word is translated charge in 1Ti 5:21; 2Ti 2:14; 2Ti 4:1, and would be well rendered here by the same word. Here the address of Peter was not a bearing witness, but a direction what they were to do.
untoward generation ] Lit. crooked. The word is so translated Php 2:15 and might be here. The words “crooked generation” are not strange to the A. V. (Deu 32:5), and the figure is made stronger by the literal rendering.
Fuente: The Cambridge Bible for Schools and Colleges
Many other words – This discourse, though one of the longest in the New Testament, is but an outline. It contains, however, the substance of the plan of salvation, and is admirably arranged to attain its object.
Testify – Bear witness to. He bore witness to the promises of Christianity; to the truths pertaining to the danger of sinners; and to the truth respecting the character of that generation.
Exhort – He entreated them by arguments and promises.
Save yourselves – This expression here denotes, preserve yourselves from the influence, opinions, and fate of this generation. It implies that they were to use diligence and effort to deliver themselves. God deals with people as free agents. He calls upon them to put forth their own power and effort to be saved. Unless they put forth their own strength, they will never be saved. When they are saved, they will ascribe to God the praise for having inclined them to seek him, and for the grace whereby they are saved.
This generation – This age or race of people; the Jews then living. They were not to apprehend danger from them from which they were to deliver themselves; but they were to apprehend danger from being with them, united in their plans; designs, and feelings. From the influence of their opinions, etc., they were to escape. That generation was signally corrupt and wicked. See Matt. 23; Mat 12:39; Mat 16:4; Mar 8:38. They had crucified the Messiah; and they were, for their sins, soon to be destroyed.
Order? this untoward generation? – Untoward: Perverse, refractory, not easily guided or taught (Webster). The same character our Saviour had given of that generation in Mat 11:16-19. This character they had shown uniformly. They were smooth, cunning, plausible; but they were corrupt in principle, and wicked in conduct. The Pharisees had a vast hold on the people. To break away from them was to set at defiance all their power and doctrines; to alienate themselves from their teachers and friends; to brave the authority of those in office, and those who had long claimed the right of teaching and guiding the nation. The chief danger of those who were now awakened was from that generation; that they would deride, or denounce, or persecute them, and induce them to abandon their seriousness, and turn back to their sins. And hence, Peter exhorted them at once to break off from them, and give themselves to Christ. We may hence learn:
(1) That if sinners will be saved they must make an effort. There is no promise to any unless they will exert themselves.
(2) The principal danger which besets those who are awakened arises from their former companions. They are often wicked, cunning, rich, mighty. They may be their kindred, and will seek to drive off their serious impressions by derision, or argument, or persecution. They have a powerful hold on the affections, and they will seek to use it to prevent those who are awakened from becoming Christians.
(3) Those who are awakened should resolve at once to break off from their evil companions, and unite themselves to Christ and his people. There may be no other way in which this can be done than by resolving to forsake altogether the society of those who are infidels, and scoffers, and profane. They should forsake the world, and give themselves up to God, and resolve to have only so much contact with the world, in any respect, as may be required by duty, and as may be consistent with a supreme purpose to live to the honor of God.
Fuente: Albert Barnes’ Notes on the Bible
Act 2:40
Save yourselves from this untoward generation.
Much exhortation is needed
Concerning salvation, we need only preach one sermon by way of explanation, but men need ten sermons by way of exhortation. (C. H. Spurgeon.)
Save yourselves
Let the word of God be like one who, during the great flood in America, rode on a white horse down the valley, crying out, as he rode along, To the hills, to the hills, to the hills! The waters were following fast behind him, and he would have the people escape to the mountains, lest they should be destroyed. Oh, precious Book, thus bid me seek the hills! Ring the alarm bell in my ear, and compel me to flee from the wrath to come. Day and night, wherever I may be, may a word from the oracle of God sound in my ears, and keep me from sleeping on the bank of the abyss! May no enemy be able to steal upon us when sleeping in false security, for it is high time that we awake out of sleep, and this Book tells us so. (C. H. Spurgeon.)
Save yourselves–Why
1. Because of the danger in which every unforgiven sinner stands.
2. Because ample means have been provided for the salvation of every one.
3. Because the providing means are unavailing unless we use them.
4. Because in this important matter each one must act for himself.
5. Because if you suffer yourself to be lost it will be deliberate spiritual suicide. (J. Z. Tyler.)
Untowardness
Untoward is said of anything which will not go toward, that is straight onwards, but will go now on this side, now on that, making a crooked path. The beast that rebels against the hand of its driver, pushes now in this direction, now in that, instead of that in which he is required to go. The slimy serpent that crawls along, never in one line, but from this side to that side. The man who knows not his road, takes a path now to the right hand, now to the left, and goes not straight forward. The drunkard who reels and staggers from side to side, instead of going forward. All these are examples of untowardness. And now is not sin untoward? The path of the commandments of God leads straightforward, but their transgressor is not found in that path. He has the wilfulness and rebelliousness of the beast that will not be driven. He is a true and close follower of the crooked ways of the old serpent, and walks in his slime of sin. He is ignorant and blind with vanity, and chooses:his own crooked road. He is drunk with pride and evil desires, and cannot keep the straight paths of godliness. Such is the character of an untoward generation. In it are found the drunkard, the unchaste, the swearer, the Sabbath-breaker, the thief, the covenant-breaker, the forswearer; and not only these, but all who hold not the truth in righteousness, all who abide in any practice which (they know) is not according to the will of God; all who continue in the neglect of any known duty, all who give God but lip-service instead of life-service, all the careless, all the indifferent, all the selfish. (R. W. Evans, B.D.)
Salvation from an untoward generation
I. Peters attestation. What is a generation? All that are contained in one list of time–fixed: Seridas under reckons it at seven years, but the ordinary rate is a hundred (Gen 15:16)–uncertain; so Solomon, One generation passeth, another cometh. It is with men as rasps: one stalk is growing up, another grown, a third withered, and all upon one root. You see your condition; there is no staying here. Make no other account, but with David to serve your generation, and away. An untoward generation is one froward, perverse, crooked. Let us note–
1. A negative fowardness.
(1) No matters of belief. This is what our Saviour rebuked the two disciples for. The stiff neck, the uncircumcised ear, the fat heart, the blinded eye, the obdurate soul, are expressions of it. If these Jews, then, after the manifest proofs of Christs Messiahship disbelieved and rejected Him, most justly are they a froward generation. And so is any nation that follows them in their peevish incredulity, shutting their eyes to gospel light, like that Indian tree, which closes itself against the beams of the rising sun, and opens only to the shades of night. It is neither shame nor wonder for those to stumble who walk in darkness, but for a man to stumble with the sun in his face is so much more hateful, as the occasion is more willing.
(2) In action, i.e., when a nation fails palpably in those duties of piety, justice, charity, which the royal law of their God requires.
2. Positive. In matter of faith maintaining impiety, heresy, superstition, atheism, and whatever other intellectual wickedness; in matter of fact maintaining idolatry, violation of Gods day and ordinances, drunkenness, thefts, or any other actual rebellion against God. Whatever succession of men abounds in these is an untoward generation. That which makes a man untoward makes a generation so, for what is a generation but a resultarian of men? But let not our zeal make us uncharitable. Never time was so bad but God left some gracious remainders. But these few, if they give a blessing to the times, cannot give a style.
3. Let me commend three emerging considerations.
(1) The irreparable wrong and reproach that lewd men bring upon the times in which they live. It were happy if the injury of a wicked man could be confined to his own bosom; but his lewdness is like some odious scent diffused through the whole place where he lives. There were worthy saints in St. Peters time, yet the apostle brands them with being an untoward generation. It is not in the virtue of a few to drown the wickedness of the more. If we come into a field that hath plenty of corn, notwithstanding the poppies, etc., we still call it cornfield; but if we come upon a barn floor, where there are a few grains among a heap of chaff, we do not call it a corn heap. Thus it is with times and nations, a little good is not seen amongst much ill; a righteous Lot cannot make his city to be no Sodom. A wicked man is a perfect contagion to his age. Hear this, then, ye glorious sinners, who brag that your heads, purses, hands, are pressed for the public good–are your hearts godless, your lives filthy? Your sins do more disservice to your country than yourselves are worth. Sin is a shame to any people.
(2) The difference of terms in respect of the degrees of evil. Never generation was so straight as not to be distorted with some powerful sins; but there are degrees in this distortion. In the first world there were giants (Gen 4:4) which, as our mythologists add, bid battle unto heaven. In the next there were mighty hunters and proud Babel builders; after them followed beastly Sodomites. It were easy to draw the pedigree of evils through all times; yet some generation is more eminently sinful than another; as the sea is in perpetual agitation, yet the spring tides rise higher than their fellows. Hence Peter notes his generation with an emphasis of mischief; and what age could compare with that which crucified Christ?
(3) The warrant of the free censure of ill-deserving times. It is a peevish humour that aggravates the evils of the times, which, were they better than they are, would still be decried. But it is the warrantable duty of Peter and his successors when they meet with a froward generation to call it so, although we may be called querulous Micaiahs. Well might Peter do so: his Master did it before him, and the Baptist before Him, and the prophets on every page. And why may we not follow Peter? Who should tell the times of their sins if we be silent?
II. His obtestation, Save yourselves. The remedy is of a short sound, but of a long extent. The saving comprises in it three great duties.
1. Repentance for our sin. Surely those sins are not ours of which we have repented. The skin that is washed is as clean as if it had never been foul. The waters of our tears are the streams of Jordon to cure our leprosy, of Siloam to cure our blindness, of Bethesda to cure our lameness and defects of obedience.
2. Avoidance of sinners; not indeed in natural matters, such as breathing the same air, etc., nor in matters of business, nor in such spiritual matters as attending the services of God, but in their evil deeds (Eph 5:1-33. ff.). If we would save ourselves from the sin of the time we may not command it, counsel it, consent to it, soothe it, further it, share in it, dissuade it not, resist it not, reveal it not.
3. Reluctation to sin and sinners. We must set our faces against it to discountenance it, our tongues against it to control it, our hands against it to oppose it.
III. Our dissuasive from the danger implied in the word save, for how are we saved but from danger. The danger here is that of–
1. Corruption. One yawning mouth makes many. This pitch will defile us. St. Paul makes that verse of the heathen poet canonical. Evil communications corrupt good manners.
2. Confusion (Num 16:26). The very station, the very touch is mortal. If we share in the work, why not in the wages? The wages of sin is death. (Bp. Hall.)
Saving ourselves from a crooked generation
A man ought not to be carried to hell by his surroundings. Many a man has lived in a crooked generation, and adapted himself to it most completely. And many a man has lived in a crooked generation, and kept straight all the way through it. If your generation is crooked, that is no reason why you should be. But if you would keep straight in this generation, or in any other, you have got something to do about it. Your responsibility is for yourself, in spite of your generation. If your generation is crooked, see that; you dont crook with it. (H. S. Trumbull.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 40. Save yourselves from this untoward generation.] Separate yourselves from them: be ye saved, : the power is present with you; make a proper use of it, and ye shall be delivered from their obstinate unbelief, and the punishment that awaits it in the destruction of them and their city by the Romans.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Many other words: the sermons of the apostles, or of our Saviour, are not all set down by the holy writers; but only so much as God saw necessary for his church to know and believe.
Testify and exhort; using Gods name and authority, and calling him as it were to witness.
Save yourselves: no less than the salvation of our souls depends upon our forsaking wicked and profane persons in their ungodly courses.
From this untoward generation; the whole world lies in wickedness; but especially the scribes and Pharisees, and other such declared enemies of Christ Jesus.
Fuente: English Annotations on the Holy Bible by Matthew Poole
40. with many other words did hetestify and exhortThus we have here but a summary of Peter’sdiscourse; though from the next words it would seem that only themore practical parts, the home appeals, are omitted.
Save yourselves from thisuntoward generationas if Peter already foresaw the hopelessimpenitence of the nation at large, and would have his hearers hastenin for themselves and secure their own salvation.
Ac2:41-47. BEAUTIFULBEGINNINGS OF THECHRISTIAN CHURCH.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And with many other words did he testify and exhort,…. For Luke does not give the sermons of the apostles at length, but a compendium, or specimen of them, and some of the more remarkable things in them; and which, it seems, lay partly in testifying concerning Christ, his person, office, grace, righteousness, and salvation; and against sins and errors, and false doctrine; and in “exhorting” to the exercise of grace, and the discharge of duty; or in comforting distressed minds: for the word used signifies to comfort as well as to exhort; though it seems to have the latter sense here, since it follows:
saying, save yourselves from this untoward generation: meaning, the chief priests, Scribes, and Pharisees, and elders of the people, chiefly, who were a perverse generation of men; and upon whom, for their impenitence and unbelief, for their rejection of the Messiah, and their evil treatment of him, wrath and ruin would come upon them, to the uttermost, very quickly; wherefore the apostle exhorts to separate from them, and not partake of their sins, lest they should also of their plagues; but come out from among them, and so, in a temporal sense, save themselves from the destruction that would quickly come on their nation, city, and temple; and so the Arabic version renders it, “escape from this rough generation”.
Fuente: John Gill’s Exposition of the Entire Bible
With many other words ( ). Instrumental case. Not necessarily “different” (), but “further,” showing that Luke does not pretend to give all that Peter said. This idea is also brought out clearly by (“more,” not “many”), more than these given by Luke.
He testified (). First aorist middle of , old verb, to make solemn attestation or call to witness (perfective use of ), while is to bear witness. Page insists that here it should be translated “protested solemnly” to the Jews as it seems to mean in Luke 16:28; Acts 20:23; 1Tim 5:21; 2Tim 2:14; 2Tim 4:1.
And exhorted ( ). Imperfect active, kept on exhorting.
Save yourselves (). First aorist passive of . Literally, Be ye saved.
Crooked (). Old word, opposite of , straight. Pravus the opposite of rectus, a perversity for turning off from the truth. Cf. Luke 9:41; Phil 2:15.
Fuente: Robertson’s Word Pictures in the New Testament
Other [] . And various.
Did he testify [] . The preposition dia gives the force of solemnly, earnestly.
Save yourselves [] . More strictly, be ye saved.
Untoward [] . Lit., crooked. Toward in earlier English meant docile, apt. The opposite is froward (fromward). So Shakespeare :
“‘Tis a good hearing when children are toward, But a harsh hearing when women are froward.” Taming of the Shrew, 5, 2.
“Spoken like a toward prince.”
3 Henry VI, 2, 2.
Untoward, therefore, meant intractable, perverse. So Shakespeare :
“What means this scorn, thou most untoward knave?” K. John, 1, 1.
“And if she be froward, Then hast thou taught Horensio to be untoward.” Taming of the Shrew, 4, 5.
Compare Deu 32:5.
Fuente: Vincent’s Word Studies in the New Testament
1) “And with many other words,” (hrterois te logois pleiosin) “And with many other kind of words,” not related restrictedly to Joel’s prophecy. Much that our Lord and His followers taught and exhorted could not be written (recounted) in the Bible, by virtue of limitation of its usage and being contained in one book, as He desired it to be, Joh 20:30-31; Joh 21:25.
2) “Did he testify and exhort,” (diemarturato parekalei autous) “He solemnly witnessed, and exhorted them,” he both affirmed in testimony regarding Jesus, and motivated the hearers to act upon his testimony of their need of repentance, confession and then baptismal identity with the very Christ that they themselves had crucified, Mar 8:34; Luk 9:23; Joh 14:15.
3) “Saying, Save yourselves,” (legon sothete) “Saying be ye saved, or become ye saved,” of your own volition, choice, will, accord or in your own behalf, for your own well being. After one is born again, regenerated, converted, he is admonished to “save himself” in the sense of personally determining to deliver his life, turn it over, in surrendered service to Jesus Christ thru His church, Joh 15:14-16; Eph 2:10; Rom 6:16.
4) “From this untoward generation,” (apo tes geneas tes okolias tautes) “From (identity with) this (present) perverse generation.” This is to be done through separated, holy living, in committed surrender to Jesus Christ, as an active witness, thru His church, Rom 12:1-2; Mat 5:15-16.
Fuente: Garner-Howes Baptist Commentary
40. And with many Although in these things which we have had hitherto, Luke did not recite the words of St Peter, but did only briefly touch the chief points; notwithstanding he telleth us again in this place, that Peter did not use doctrine only, but did add the pricks of exhortations. And he expresseth plainly that tie stood much (131) hereupon. Whereas he saith, that he did exhort and beseech, he noteth therein his earnestness. For it was not so easy a matter for them by and by (132) to take their leave of those errors wherewith they were of late infected, and to shake off the government of the priests whereunto they were accustomed. Therefore it stood him upon to pull them violently out of this mire. The sum was this, that they should beware of that froward generation. For they could not be Christ’s unless they would depart from his professed enemies. The priests and scribes were then in great authority, and forasmuch as they did cover themselves under the visor [mask] of the Church, they did deceive the simple, this did hinder and keep back a great many from coming to Christ. Also some might waver, and other some might fall away from the right faith. Therefore Peter plainly declareth that they are a froward generation, howsoever they may boast of the title of the Church. For which cause he commandeth his hearers to separate themselves from them, lest they entangle themselves in their wicked and pestiferous fellowship. Whereas he saith, Be ye saved, he signifieth unto them that they shall surely perish if they couple themselves with such a plague. And surely experience doth teach us, how miserably those men are tossed to and fro who cannot discern the voice of their pastor from the voice of other men; (133) and again, what an hindrance softness and sluggishness is to a great many, whilst they desire to stand in a doubt. (134) Therefore he commandeth them to depart from the wicked if they will be saved. And this point of doctrine is not to be neglected. For it were not sufficient to have Christ set before us, unless we were also taught to flee those things which do lead us away from him. And it is the duty of a good shepherd to defend his sheep from the wolves. So at this day, to the end we may keep the people in the sincere doctrine of the gospel, we are ever now and then enforced to show and testify how much Papistry differeth from Christianity, and what a hurtful plague it is to be yoked with the unfaithful enemies of Christ. Neither ought Peter to be accused of railing, because he calleth the reverend 6tthers, who had the government of the Church (135) in their hands at that day, a froward generation For those dangers which may draw the soul unto destruction are to be showed by their names. For men will not beware of poison, unless they know that it is poison.
(131) “ Multum institisse.” insisted much.
(132) “ Protinus,” forthwith.
(133) “ Alienorum,” of strangers or aliens.
(134) “ Medii stare,” to hold a middle course, remain undecided.
(135) “ Ordinarium Ecclesiae regimen,” the ordinary government of the Church.
Fuente: Calvin’s Complete Commentary
(40) With many other words.The report breaks off, as if St. Lukes informant had followed closely up to this point and then lost count of the sequence of thought and words.
Did he testifyi.e., continued to testify.
Save yourselves.Literally, in the passive, Be ye saved. They were invited to submit to Gods way of salvation, to accept Jesus as their Saviour.
From this untoward generation.Literally, from this crooked generation, as the word is rendered in Luk. 3:5; Php. 2:15.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
40. Save yourselves Rather passively, be saved. Perform the conditions necessary to being saved; saved, that is, with a present salvation from sin, and liability to hell.
Untoward generation Which has upon it the guilt of special crime, and a doom of special destruction. (See notes upon Mat 23:33-36, and upon Luk 21:32.)
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And with many other words he testified, and exhorted them, saying, “Save yourselves from this crooked generation.” ’
We are now specifically informed that we have only been given the gist of Peter’s message. He spoke many other things, testifying to them and exhorting them, and the continual heart of his plea was that they would save themselves from the twisted and ‘crooked generation’ among whom they found themselves. The Israelites who wandered in the wilderness were also described as a “crooked generation”, and they by their crookedness had lost God’s favour (Deu 32:5; Psa 78:8). Peter thus saw the present generation of Jews as also ‘lost in the wilderness’ and missing out on what God had promised.
Fuente: Commentary Series on the Bible by Peter Pett
Act 2:40. Save yourselves, &c. That is, “See that you lay these things to heart; receiving them with such regard, as the importance of the case requires. Renounce that obstinate unbelief, in which you join with those who crucified Christ, and be ye saved ( ) from that ruin which will quickly come upon this perverse and depraved generation.” See on Act 2:47.
Fuente: Commentary on the Holy Bible by Thomas Coke
Act 2:40 . Observe the change of the aorist (see the critical notes) and imperfect : he adjured them (1Ti 5:21 ; 2Ti 2:14 ; 2Ti 4:1 , often also in classical writers), after which followed the continued exhortation , the contents of which was: Become saved from this (the now living) perverse generation away , in separating yourselves from them by the and baptism.
] crooked , in a moral sense = . Comp. on Phi 2:15 .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 1740
SEPARATION FROM THE UNGODLY RECOMMENDED
Act 2:40. And with many other words did he testify and exhort, saying, Save yourselves from this untoward generation.
IT is in many respects a great advantage to us that we have the Holy Scriptures comprised in so small a space: for if they had been very voluminous, they would have been far less accessible to the poor, and few even of the rich would have found leisure or inclination to peruse them. One cannot however but feel a kind of regret that some particular parts have not been more copiously transmitted to us. What an inestimable treasure, for instance, should we have possessed, if the whole of our Lords discourse with the two Disciples in their way to Emmaus had been preserved [Note: Luk 24:27.]! So it would, doubtless, have been a rich feast to our souls, if every part of Peters first sermon, whereby three thousand sinners were converted to God, had been recorded. But we must be contented to gather up the fragments which are left us in the inspired volume, and study with the more diligence those records which God has deemed sufficient for us. The substance of the Apostles sermon we have in the foregoing context; and the application of it, in the words of our text. It is with the latter that we are at present concerned: and for a just improvement of it, we shall consider,
I.
His testimony
We cannot doubt but that he testified of Christ as the true Messiah, and shewed from the Scriptures that his death and resurrection were the means which God had appointed for the salvation of a ruined world. But it is evident, that, as he testified for Christ, so he testified against that generation, whom he reproved as an untoward generation. But what ground was there for ascribing to them this character? Surely there was abundant reason fur the appellation, even though it had been still more severe: for they were,
1.
An impenitent generation
[John the Baptist, our Lord himself, and all his Apostles, had, for the space of four years, preached among them, saying, Repent, for the kingdom of heaven is at hand [Note: Mat 3:2. Mar 1:15; Mar 6:12.]. Yet, like their forefathers, they would not hear [Note: Jer 7:23-24. Zec 7:11-12.]. They were even more obdurate than the heathen: for the Ninevites had repented at the preaching of Jonas; and even the Sodomites themselves would have repented, had they heard such preaching as our Lords; but the people of that generation would not regard the voice of the charmer, though he charmed them never so wisely [Note: Mat 11:20; Mat 12:41 and Psa 58:5.]. They were satisfied with their descent from Abraham, and thought that their relation to him was a certain pledge of their acceptance with God [Note: Mat 3:8-9. Joh 8:33-41.]. These things were subjects of complaint against them, and strongly characterized the people at large [Note: Mat 21:31-32.].
And do we see here no resemblance to the present generation? The people of this land have thousands of monitors, who call them to repentance: yet whom do we see smiting on their breasts and imploring mercy? Who calls himself to account, saying, What have I done? Who asks, Where is God, my Maker? Because we are called Christians, we imagine ourselves to be Christians, even though we could not mention one single particular wherein we resemble Christ. All that die are, as a matter of course, supposed to go to heaven, even though they never took one step in the way that leads thither. Say then, whether the appellation given to them, be not suitable to us also?]
2.
An unbelieving generation
[The Scriptures were publicly read and expounded in their synagogues every Sabbath-day. To them also our blessed Lord appealed as testifying of him [Note: Joh 5:39.]: and he confirmed his word with miracles unnumbered. Yet did the whole nation, except a few individuals, reject him: so that the complaint which had many hundred years before been uttered against them by the prophet, was abundantly verified [Note: Isa 53:1. with Joh 12:38 and Rom 10:16.]
Would to God there were less occasion to involve the present generation also in the same condemnation! We have the Scriptures, which are appealed to by every faithful minister of Christ. But who believes what we say? Who believes the necessity of conversion to God? Who believes, that, unless he be born again he can never enter into the kingdom of God? and that without real, universal holiness, no man can see the Lord? That men profess to believe these things, we acknowledge: but who follows after the attainment of them, and evinces the sincerity of his faith by the earnestness of his exertions? A little gleaning of believers may be found; but the harvest is borne away by unbelief.]
3.
A persecuting generation
[In every age the Jews had persecuted their prophets unto death: and that generation filled up the measure of their fathers iniquities, by crucifying the Lord of Glory. Against the Apostles also they raged with insatiable fury, and against all that called upon the name of Christ.
It is true, we do not, in this age, see crosses erected, and fires kindled, for the destruction of the Lords people: but has persecution ceased? Is not a life of real godliness still hated by the world? Does it not invariably become an object of reproach; and do not the opprobrious names given to religious people lower them in the estimation of others, insomuch that all their good qualities are lost sight of, and they are deemed worthy only of pity and contempt? No thanks to the world, then, that fires are not kindled as much as ever: it is to our laws, and to the providence of our God, we owe it, that bounds are prescribed, beyond which the enmity of men is no longer suffered to exert itself. But it is still as true as ever, that all who will live godly in Christ Jesus, shall suffer persecution [Note: 2Ti 3:12.].]
But let us pass on to,
II.
His exhortation
St. Peter well knew, that all who retained their enmity against God and his Christ, must soon perish: he therefore exhorted his hearers to save themselves from the impending ruin. The same exhortation befits us also. Is it asked, How are we to save ourselves from this untoward generation?
We answer,
1.
Renounce their ways
[Judge ye, Whither such ways must lead. Need you be told, that, except ye repent, ye must all perish: or. that, if ye believe not, ye cannot see life, but the wrath of God abideth on you; or, that all who make Christ a stumbling-stone, will be broken in pieces? Deceive not yourselves: think not that the number of your associates will afford you any security: numbers did not protect the inhabitants of the plain, or the antediluvian world; nor shall you find the termination of the broad road any other than you have been forewarned concerning it. Of this you may rest assured, that whatsoever you sow, you shall also reap: if you sow to the flesh, you shall, of the flesh, reap corruption: you must sow to the Spirit, if you would, of the Spirit, reap life everlasting.]
2.
Forsake their company
[We know that you cannot entirely separate from the ungodly; for then, as the Apostle says, you must needs go out of the world. But you are not to choose them as your companions; for, what communion hath light with darkness, and Christ with Belial? It is not sufficient that you have no fellowship with the unfruitful works of darkness; you must also reprove them [Note: Eph 5:11.]. Need you be told what even a heathen writer could declare, that evil communications corrupt good manners [Note: 1Co 15:33. This is a quotation from Menander.]? Do you not know, that men insensibly imbibe the spirit of their associates; and that you must come out from Babylon, if you would not be partakers of her sins and of her plagues [Note: Rev 18:4.]? Know assuredly, that a companion of fools will be destroyed [Note: Pro 13:20.]; and that, if you belong to Christ, you will not be of the world, even as he was not of the world [Note: Joh 17:16.]. I say to you, therefore, in the words of the great Apostle, Come out from among them, and be separate; and touch not the unclean thing; and I will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty [Note: 2Co 6:17-18.].]
3.
Devote yourselves entirely to the Lord
[The conduct of those whom the Apostle addressed, will form the best comment on his exhortation. His converts instantly applied to Christ for the forgiveness of their sins, and devoted themselves unreservedly to his service: and from that day continued in the Apostles fellowship, (not the fellowship of their former companions,) and in the unremitted exercise of piety and love [Note: ver. 4147.]. We say not that you are to neglect your worldly callings; (nothing can be further from our wishes, or from your duty than this:) but you must begin from this time to live no longer to yourselves, but unto him who died for you, and rose again. Instead of being any longer conformed to this world, you must be transformed in the renewing of your minds, proving what is that good, and acceptable, and perfect will of God. To all of you then I say, Save yourselves in this manner: escape thus from the contagion and ruin of this untoward generation. Give yourselves up to God, as your reconciled God in Christ Jesus: do it without fear do it without reserve do it without delay Then, when the impenitent and unbelieving part of this generation shall eat the bitter fruit of their doings, you shall be numbered with the generation of the righteous, even of them that sought and served their God [Note: Psa 14:5; Psa 24:6; Psa 112:2.].]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
40 And with many other words did he testify and exhort, saying, Save yourselves from this untoward generation.
Ver. 40. With many words did he testify ] , in God’s name, for his sake, and by his authority, as Paul charged Timothy, 2Ti 2:14 , and as Bradford spoke to his friend: I beseech you, I pray you, I desire you, I crave at your hands with all my very heart. I ask of you with hand, pen, tongue, and mind; in Christ, through Christ, for Christ; for his name, blood, mercy, power, and truth’s sake, that you admit no doubting of God’s final mercies toward you, howsoever you feel yourself.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
40 .] The words cited appear to be the concluding and inclusive summary of Peter’s many exhortations, not only their general sense: just as if Act 2:36 had been given as the representative of his whole speech above.
is improperly rendered in E. V. ‘ save yourselves: ’ it is not (see Stier, R. A. i. 62) , as in Luk 23:35 ; Luk 23:37 ; Luk 23:39 ; be saved , Lasset euch retten , is the true sense.
see reff. Peter alludes to ref. Deut.
Fuente: Henry Alford’s Greek Testament
Act 2:40 . (not ), as so frequent in Acts; “inducit qu similia cognataque sunt, diversa,” Blass, in loco , and Grammatik des N. G. , p. 258. : the translation “testified,” both in A. and R.V., hardly gives the full form of the word. Its frequent use in the LXX in the sense of protesting solemnly, cf. Deu 4:26 ; Deu 8:19 , 1Sa 8:9 , Zec 3:7 (6), seems more in accordance with St. Peter’s words, who here as elsewhere (Act 10:42 , Act 13:5 , Act 20:21 ) was not simply acting as a witness , but was also protesting against the false views of those he was addressing. It must not, however, be forgotten that in other passages in the LXX the verb may mean to bear witness (see Hatch and Redpath, sub v. ). In the N.T., as Wendt notes, it is used by St. Paul in the former sense of protesting solemnly in 1Ti 5:21 , 2Ti 2:14 ; 2Ti 4:1 . With this Mr. Page rightly compares its use in Act 20:23 ( cf. also Act 5:20 , ), and Luk 16:28 . So too in classical writers. : the imperfect suggests the continuous exhortation which followed upon the Apostles’ solemn protest (Weiss, in loco ). : the adjective is used to describe the rebellious Israelites in the wilderness, LXX, Deu 32:5 (and Psa 77:8 ), a description used in part by Our Lord Himself, Mat 17:17 , Luk 9:41 , and wholly by St. Paul, Phi 2:15 . The correct translation “crooked,” R.V. (which A.V. has in Luk 3:5 , Phi 2:15 ), signifies perversity in turning oft from the truth, whilst the A.V. “untoward” (so Tyndale) signifies rather backwardness in coming to the truth (Humphry, Commentary on R. V .), Hort, Judaistic Christianity , pp. 41, 42.
Fuente: The Expositors Greek Testament by Robertson
with = by.
testify = earnestly testify. Greek. diamarturomai. Occurs fifteen times. Once in Luk 16:28, nine times in Acts, and five times in Paul’s Epistles.
exhort. App-134.
from = away from. Greek. apo. App-104. untoward = crooked.
Fuente: Companion Bible Notes, Appendices and Graphics
40.] The words cited appear to be the concluding and inclusive summary of Peters many exhortations, not only their general sense: just as if Act 2:36 had been given as the representative of his whole speech above.
is improperly rendered in E. V. save yourselves: it is not (see Stier, R. A. i. 62) , as in Luk 23:35; Luk 23:37; Luk 23:39; be saved, Lasset euch retten, is the true sense.
-see reff. Peter alludes to ref. Deut.
Fuente: The Greek Testament
Act 2:40. , with many more) The truth must be pressed on men, until the desired result is effected.-, he testified) This refers to what goes before.-, he exhorted) This refers to what follows.-, be saved) depart in a state of salvation, without, delay. This is deduced from Act 2:21, Whosoever shall call on the name of the Lord, shall be saved, and is repeated in Act 2:47, Such as should be saved. These words are conjugates to the name Jesus [=God-Saviour]. The beginning of salvation is in conversion, and does not merely take place first at death. Eph 2:5.- ) this crooked, untoward generation; as to which see Act 2:13. An apt epithet to apply to the Jews: some of whom were persevering in mocking.
Fuente: Gnomon of the New Testament
with: Act 15:32, Act 20:2, Act 20:9, Act 20:11, Act 28:23, Joh 21:25
did: Act 10:42, Act 20:21, Act 20:24, Gal 5:3, Eph 4:17, 1Th 2:11, 1Pe 5:12
Save: Num 16:28-34, Pro 9:6, Luk 21:36, 2Co 5:20, 2Co 6:17, 1Ti 4:16, Heb 3:12, Heb 3:13, Jam 4:8-10, Rev 3:17-19, Rev 18:4, Rev 18:5
untoward: Mat 3:7-10, Mat 12:34, Mat 16:4, Mat 17:17, Mat 23:33, Mar 8:38
Reciprocal: Num 16:21 – Separate 1Sa 15:6 – depart Neh 13:15 – I testified Jer 7:29 – generation Jer 42:19 – admonished you Jer 51:45 – deliver Eze 3:18 – to save Eze 18:27 – he shall Amo 3:13 – and testify Zec 2:7 – Deliver Luk 3:18 – General Luk 9:41 – perverse Luk 12:57 – General 2Pe 2:18 – that were
Fuente: The Treasury of Scripture Knowledge
0
To exhort means to insist on doing one’s known duty. Peter had clearly shown the Jews their duty, then it was fitting that he should exhort them to do it Save yourselves means for them to do their part in their salvation by performing the duty mentioned in verse 38. Untoward is from SKOLIOS which is defined, “perverse, wicked.” To save themselves from that wicked generation, means to escape the fate awaiting it, by obeying the commands the apostle had just given.
Fuente: Combined Bible Commentary
Act 2:40. With many other words. The words cited appear to be the concluding and inclusive summary of St. Peters many exhortations (Alford). Save yourselves from this untoward generation. This should be rendered (as is passive): Be ye saved (by God), Lasset each rotten (De Wette).
From this untoward generationthat is, from that wicked Jewish people who had filled up the cup of their iniquity by the murder of the Holy One and Just, and who were doomed to destruction. The siege and utter ruin of Jerusalem, and the destruction of the whole Jewish polity, took place about thirty-seven years after the day on which these words were spoken. Compare our Lords words, Luk 9:41; Luk 2:29-32.
Fuente: A Popular Commentary on the New Testament
Act 2:40. And with many other words To the same purpose; did he testify Gospel truths; and exhort To gospel duties. In such an accepted time, when the power of the word is felt, and good impressions appear to be made on mens minds, we should add line upon line, and extend our discourses to a greater length than usual, in order that, if possible, they may be not only almost, but altogether persuaded to be Christians. Saying, Save yourselves Greek, , be ye saved, namely, by complying with the exhortation given; from this untoward Greek, , this perverse, generation Many of whom were probably mocking still. Observe, reader, those that repent of their sins, and give themselves up to Jesus Christ, must evidence their sincerity by breaking off all intimate society with the carnal and wicked. Depart from me, ye evil doers, must be the language of every one that determines to keep the commandments of his God, Psa 119:115. To separate ourselves from such, is the only way to save ourselves from them.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
40. The historian had now concluded his report of Peter’s discourse, but informs us that he has given only an epitome of it. (40) “And with many other words did he testify and exhort, saying, Save yourselves from this untoward generation.” The term testify refers to the argumentative portion of his discourse; and the term exhort to the horatory portion. The latter naturally and logically followed his statement of the conditions of pardon, and the substance of it is compressed by Luke into the words, “Save yourselves from this untoward generation.” The command to save themselves must sound quite strange in the ears of such modern theorists as affirm that men have no ability to do, or say, or think any thing tending to their own salvation. But this only shows how far they have departed from apostolic speech and thought. Peter had proposed conditions of pardon which they could comply with, and now their salvation depended upon their compliance with these conditions. When they complied with them, they saved themselves. To be saved from that untoward generation was not, as the conceit of Universalists would have it, to escape the siege of Jerusalem; for the great mass of them escaped that, by dying a natural death before it took place. It was to escape the fate which the mass of that generation were destined to meet in eternity, on account of their sins. We will more fully discuss the exact import of their term saved in this and similar connections under verse 47 , below.
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Verse 40
Untoward; perverse, wicked.
Fuente: Abbott’s Illustrated New Testament
2:40 {9} And with many other words did he testify and exhort, saying, Save yourselves from this untoward generation.
(9) He is truly joined to the Church who separates himself from the wicked.
Fuente: Geneva Bible Notes
The Greek word translated "generation" (genea) sometimes has a wider scope than simply all the people living within the same generational period. It has a metaphorical meaning here as elsewhere (e.g., Mat 17:17; Mar 9:19; Mar 13:30; Luk 9:41; Luk 16:8). It means "a race of men very like each other in endowments, pursuits, character; and especially in a bad sense a perverse race." [Note: A Greek-English Lexicon of the New Testament, s.v. "genea," p. 112.] Here the reference seems to be to unbelieving Jews of all time but particularly those living during Peter’s lifetime. "Generation" in this larger sense is virtually the same as "race."
Jesus had announced that the actual generation of Jews who had rejected Him would experience God’s judgment on themselves and their nation (Mat 21:41-44; Mat 22:7; Mat 23:34 to Mat 24:2). In view of that prediction it seems that Peter may have had that impending judgment in mind when he issued this call to his hearers. Jesus’ promised judgment fell in A.D. 70 when Titus invaded Jerusalem, destroyed the temple, and scattered the Jews.
"This exhortation shows that Peter viewed that generation under the physical, temporal judgment about which Christ had spoken so forcefully and clearly. What Jesus had warned them about earlier (Mat 12:31-32) had come on them and was inescapable. . . .
"While judgment on the nation was inescapable, individuals could be delivered from it. Peter’s answer was, ’Be baptized, every one of you, in the name of Jesus Christ so that your sins may be forgiven,’ that is, they were no longer to participate in the repeated sin of the nation in rejecting Christ. The confession of their faith in Christ and of their identification with him by baptism would demonstrate their separation from the nation. They would be put out of the synagogue and lose all identity in the nation. Thus, by this separation they would individually not undergo the judgment on that generation since they ceased to be a part of it. Baptism did not save them. Only their faith in the One in whose name they were being baptized could do that. But baptism did terminate their identity with the nation so that they could escape its judgment." [Note: J. Dwight Pentecost, "The Apostles’ Use of Jesus’ Predictions of Judgment on Jerusalem in A.D. 70," in Integrity of Heart, Skillfulness of Hands, pp. 139-40.]