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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Acts 2:37–41. His four-level outline is real structure in the source text, so it is rendered as structure.
We have seen the wonderful effect of the pouring out of the Spirit, in its influence upon the preachers of the gospel. Peter, in all his life, never spoke at the rate that he had done now, with such fulness, perspicuity, and power. We are now to see another blessed fruit of the pouring out of the Spirit in its influence upon the hearers of the gospel. From the first delivery of that divine message, it appeared that there was a divine power going along with it, and it was mighty, through God, to do wonders: thousands were immediately brought by it to the obedience of faith; it was the rod of God's strength sent out of Zion, Psa 110:2, Psa 110:3. We have here the first-fruits of that vast harvest of souls which by it were gathered in to Jesus Christ. Come and see, in these verses, the exalted Redeemer riding forth, in these chariots of salvation, conquering and to conquer, Rev 6:2.
In these verses we find the word of God the means of beginning and carrying on a good work of grace in the hearts of many, the Spirit of the Lord working by it. Let us see the method of it.
I.They were startled, and convinced, and put upon a serious enquiry, Act 2:37.
When they heard, or having heard, having patiently heard Peter out, and not given him the interruption they had been used to give to Christ in his discourses (this was one good point gained, that they were become attentive to the word), they were pricked to the heart, or in the heart, and, under a deep concern and perplexity, applied themselves to the preachers with this question, What shall we do? It was very strange that such impressions should be made upon such hard hearts all of a sudden. They were Jews, bred up in the opinion of the sufficiency of their religion to save them, had lately seen this Jesus crucified in weakness and disgrace, and were told by their rulers that he was a deceiver. Peter had charged them with having a hand, a wicked hand, in his death, which was likely to have exasperated them against him; yet, when they heard this plain scriptural sermon, they were much affected with it.
1.It put them in pain: They were pricked in their hearts. We read of those that were cut to the heart with indignation at the preacher (Act 7:54), but these were pricked to the heart with indignation at themselves for having been accessory to the death of Christ. Peter, charging it upon them, awakened their consciences, touched them to the quick, and the reflection they now made upon it was as a sword in their bones, it pierced them as they had pierced Christ. Note, Sinners, when their eyes are opened, cannot but be pricked to the heart for sin, cannot but experience an inward uneasiness; this is having the heart rent (Joe 2:13), a broken and contrite heart, Psa 51:17. Those that are truly sorry for their sins, and ashamed of them, and afraid of the consequences of them, are pricked to the heart. A prick in the heart is mortal, and under those commotions (says Paul) I died, Rom 7:9. "All my good opinion of myself and confidence in myself failed me."
2.It put them upon enquiry. Our of the abundance of the heart, thus pricked, the mouth spoke. Observe,
(1.)To whom they thus addressed themselves: To Peter and to the rest of the apostles, some to one and some to another; to them they opened their case; by them they had been convinced, and therefore by them they expect to be counselled and comforted. They do not appeal from them to the scribes and Pharisees, to justify them against the apostles' charge, but apply to them, as owning the charge, and referring the case to them. They call them men and brethren, as Peter had called them (Act 2:29): it is a style of friendship and love, rather than a title of honour: "You are men, look upon us with humanity; you are brethren, look upon us with brotherly love." Note, Ministers are spiritual physicians; they should be advised with by those whose consciences are wounded; and it is good for people to be free and familiar with those ministers, as men and their brethren, who deal for their souls as for their own.
(2.)What the address is: What shall we do?
[1.]They speak as men at a stand, that did not know what to do; in a perfect surprise: "Is that Jesus whom we have crucified both Lord and Christ? Then what will become of us who crucified him? We are all undone!" Note, No way of being happy but by seeing ourselves miserable. When we find ourselves in danger of being lost for ever, there is hope of our being made for ever, and not till then.
[2.]They speak as men at a point, that were resolved to do any thing they should be directed to immediately; they are not for taking time to consider, nor for adjourning the prosecution of their convictions to a more convenient season, but desire now to be told what they must do to escape the misery they were liable to. Note, Those that are convinced of sin would gladly know the way to peace and pardon, Act 9:6; Act 16:30.
II.Peter and the other apostles direct them in short what they must do, and what in so doing they might expect, Act 2:38, Act 2:39.
Sinners convinced must be encouraged; and that which is broken must be bound up (Eze 34:16); they must be told that though their case is sad it is not desperate, there is hope for them.
1.He here shows them the course they must take. (1.) Repent; this is a plank after shipwreck. "Let the sense of this horrid guilt which you have brought upon yourselves by putting Christ to death awaken you to a penitent reflection upon all your other sins (as the demand of some one great debt brings to light all the debts of a poor bankrupt) and to bitter remorse and sorrow for them" This was the same duty that John the Baptist and Christ had preached, and now that the Spirit is poured out is it still insisted on: "Repent, repent; change your mind, change your way; admit an after-thought." (2.) Be baptized every one of you in the name of Jesus Christ; that is, "firmly believe the doctrine of Christ, and submit to his grace and government; and make an open solemn profession of this, and come under an engagement to abide by it, by submitting to the ordinance of baptism; be proselyted to Christ and to his holy religion, and renounce your infidelity." They must be baptized in the name of Jesus Christ. They did believe in the Father and the Holy Ghost speaking by the prophets; but they must also believe in the name of Jesus, that he is the Christ, the Messias promised to the fathers. "Take Jesus for your king, and by baptism swear allegiance to him; take him for your prophet, and hear him; take him for your priest, to make atonement for you," which seems peculiarly intended here; for they must be baptized in his name for the remission of sins upon the score of his righteousness. (3.) This is pressed upon each particular person: Every one of you. "Even those of you that have been the greatest sinners, if they repent and believe, are welcome to be baptized; and those who think they have been the greatest saints have yet need to repent, and believe, and be baptized. There is grace enough in Christ for every one of you, be you ever so many, and grace suited to the case of every one. Israel of old were baptized unto Moses in the camp, the whole body of the Israelites together, when they passed through the cloud and the sea (Co1 10:1, Co1 10:2), for the covenant of peculiarity was national; but now every one of you distinctly must be baptized in the name of the Lord Jesus, and transact for himself in this great affair." See Col 1:28.
2.He gives them encouragement to take this course: - (1.) "It shall be for the remission of sins. Repent of your sin, and it shall not be your ruin; be baptized into the faith of Christ, and in truth you shall be justified, which you could never be by the law of Moses. Aim at this, and depend upon Christ for it, and this you shall have. As the cup in the Lord's supper is the New Testament in the blood of Christ for the remission of sins, so baptism is in the name of Christ for the remission of sins. Be washed, and you shall be washed." (2.) "You shall receive the gift of the Holy Ghost as well as we; for it is designed for a general blessing: some of you shall receive these external gifts, and each of you, if you be sincere in your faith and repentance, shall receive his internal graces and comforts, shall be sealed with the Holy Spirit of promise." Note, All that receive the remission of sins receive the gift of the Holy Ghost. All that are justified are sanctified. (3.) "Your children shall still have, as they have had, an interest in the covenant, and a title to the external seal of it. Come over to Christ, to receive those inestimable benefits; for the promise of the remission of sins, and the gift of the Holy Ghost, is to you and to your children," Act 2:39. It was very express (Isa 44:3): I will pour my Spirit upon thy seed. And (Isa 59:21), My Spirit and my word shall not depart from thy seed, and thy seed's seed. When God took Abraham into covenant, he said, I will be a God to thee, and to thy seed (Gen 17:7); and, accordingly, every Israelite had his son circumcised at eight days old. Now it is proper for an Israelite, when he is by baptism to come into a new dispensation of this covenant, to ask, "What must be done with my children? Must they be thrown out, or taken in with me?" "Taken in" (says Peter) "by all means; for the promise, that great promise of God's being to you a God, is as much to you and to your children now as ever it was." (4.) "Though the promise is still extended to your children as it has been, yet it is not, as it has been, confined to you and them, but the benefit of it is designed for all that are afar off;" we may add, and their children, for the blessing of Abraham comes upon the Gentiles, through Jesus Christ, Gal 3:14. The promise had long pertained to the Israelites (Rom 9:4); but now it is sent to those that are afar off, the remotest nations of the Gentiles, and every one of them too, all that are afar off. To this general the following limitation must refer, even as many of them, as many particular persons in each nation, as the Lord our God shall call effectually into the fellowship of Jesus Christ. Note, God can make his call to reach those that are ever so far off, and none come but those whom he calls.
III.These directions are followed with a needful caution (Act 2:40):
With many other words, to the same purport, did he testify gospel truths, and exhort to gospel duties; now that the word began to work he followed it; he had said much in a little (Act 2:38, Act 2:39), and that which, one would think, included all, and yet he had more to say. When we have heard those words which have done our souls good, we cannot but wish to hear more, to hear many more such words. Among other things he said (and it should seem inculcated it), Save yourselves from this untoward generation. Be you free from them. The unbelieving Jews were an untoward generation, perverse and obstinate; they walked contrary to God and man (Th1 2:15), wedded to sin and marked for ruin. Now as to them, 1. "Give diligence to save yourselves from their ruin, that you may not be involved in that, and may escape all those things" (as the Christians did): "Repent, and be baptized; and then you shall not be sharers in destruction with those with whom you have been sharers in sin." O gather not my soul with sinners. 2. "In order to this continue not with them in their sin, persist not with them in infidelity. Save yourselves, that is, separate yourselves, distinguish yourselves, from this untoward generation. Be not rebellious like this rebellious house; partake not with them in their sins, that you share not with them in their plagues." Note, To separate ourselves from wicked people is the only way to save ourselves from them; though we hereby expose ourselves to their rage and enmity, we really save ourselves from them; for, if we consider whither they are hastening, we shall see it is better to have the trouble of swimming against their stream than the danger of being carried down their stream. Those that repent of their sins, and give up themselves to Jesus Christ, must evidence their sincerity by breaking off all intimate society with wicked people. Depart from me, ye evil doers, is the language of one that determines to keep the commandments of his God, Psa 119:115. We must save ourselves from them, which denotes avoiding them with dread and holy fear, as we would save ourselves from an enemy that seeks to destroy us, or from a house infected with the plague.
IV.Here is the happy success and issue of this, Act 2:41.
The Spirit wrought with the word, and wrought wonders by it. These same persons that had many of them been eye-witnesses of the death of Christ, and the prodigies that attended it, and were not wrought upon by them, were yet wrought upon by the preaching of the word, for it is this that is the power of God unto salvation.
1.They received the word; and then only the word does us good, when we do receive it, embrace it, and bid it welcome. They admitted the conviction of it, and accepted the offers of it.
2.They gladly received it. Herod heard the word gladly, but these gladly received it, were not only glad that they had it to receive, but glad that by the grace of God they were enabled to receive it, though it would be a humbling changing word to them, and would expose them to the enmity of their countrymen.
3.They were baptized; 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. And though Peter had said, "Be baptized in the name of the Lord Jesus" (because the doctrine of Christ was the present truth), yet we have reason to think that, in baptizing them, the whole form Christ prescribed was used, in the name of the Father, the Son, and the Holy Ghost. Note, Those that receive the Christian covenant ought to receive the Christian baptism.
4.Hereby there were added to the disciples to the number of about three thousand souls that same day. All those that had received the Holy Ghost had their tongues at work to preach, and their hands at work to baptize; for it was time to be busy, when such a harvest was to be gathered in. The conversion of these three thousand with these words was a greater work than the feeding of four or five thousand with a few loaves. Now Israel began to multiply after the death of our Joseph. They are said to be three thousand souls (which word is generally used for persons when women and children are included with men, as Gen 14:21, margin, Give me the souls; Gen 46:27, seventy souls), which intimates that those that were here baptized were not so many men, but so many heads of families as, with their children and servants baptized, might make up three thousand souls. These were added to them. Note, Those who are joined to Christ are added to the disciples of Christ, and join with them. When we take God for our God, we must take his people to be our people.
Historical interpretation
Five Centuries of Reception
6 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
For this reason, too, did the apostles, collecting the sheep which had perished of the house of Israel, and discoursing to them from the Scriptures, prove that this crucified Jesus was the Christ, the Son of the living God; and they persuaded a great multitude, who, however,
Once there were three thousand - there were five thousand - and yet they had all one soul: but now each knows not his brother, and is not ashamed to lay the blame on the number, because it is so great! Yet he that has many friends is invincible against all men: stronger he than any tyrant.
"Then they that gladly received his word were baptized; and the same day there were added unto them about three thousand souls." Think you not this cheered the Apostles more than the miracle?
They heard, and were forthwith baptized. They did not speak those cold words which we do now, nor did they contrive delays; and yet they had heard all the requirements: but that word, "Save yourselves from this generation," made them to be not sluggish; rather they welcomed the exhortation; and that they did welcome it, they proved by their deeds, they showed what manner of men they were. They entered at once the lists, and took off the coat; whereas we do enter, but we intend to fight with our coat on. This is the cause that our antagonist has so little trouble, for we get entangled in our own movements, and are continually thrown down.
And about three thousand souls were added that day. Where the baptism of the Church was first celebrated, divine mercy, by careful plan, gathered a number of souls equal to the confession of the Holy Trinity. And Moses indeed, on the fiftieth day of Passover when the law was given, commanded the solemnity of the first fruits to be initiated; but now, with the Holy Spirit coming, not sheaves of wheat, but souls were consecrated as first fruits to the Lord.
Those, therefore, who received his word were baptized. Another translation, according to the accuracy of the Greek truth, has it thus: Those indeed willingly accepting his word were baptized. By this interpretation it seems more clearly expressed that not some of those who had heard Peter's word, but all who had assembled to hear, willingly hearing this, were baptized.
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Summary
Acts 2:41 chronicles the immediate and profound impact of Peter's Pentecost sermon, detailing the conversion and baptism of approximately three thousand individuals. This pivotal moment marks the explosive growth of the early Christian church, demonstrating the Holy Spirit's power in convicting hearts, leading to genuine repentance and public identification with Christ through baptism, and rapidly expanding the community of believers in Jerusalem.
Context
Literary Context
This verse immediately follows Peter's powerful and Spirit-anointed sermon on the Day of Pentecost, as recorded in Acts 2:14-40. Peter's message, delivered after the dramatic outpouring of the Holy Spirit and the disciples' speaking in tongues (Acts 2:1-13), convicted his Jewish audience of their complicity in the crucifixion of Jesus, whom God had raised and exalted. His call to repentance and baptism in Acts 2:38 provides the direct antecedent for the response described in verse 41. The narrative then flows into a description of the early church's communal life, characterized by devotion, fellowship, and continued growth in Acts 2:42-47.
Historical & Cultural Context
The setting is Jerusalem during the Jewish festival of Pentecost (Shavuot), a time when devout Jews from across the Roman Empire gathered in the city (Acts 2:5). This diverse audience, many of whom were deeply religious and familiar with the Old Testament prophecies, were uniquely positioned to hear and understand Peter's message, which skillfully wove together prophecies from Joel (Acts 2:17-21) and David (Acts 2:25-31) with the recent events of Jesus' crucifixion and resurrection. Baptism, while having roots in Jewish ritual purification (mikvah) and John the Baptist's ministry, was here redefined as a public declaration of faith in Jesus Christ, signifying repentance, forgiveness of sins, and reception of the Holy Spirit. The rapid conversion of such a large number of people in a single day was unprecedented and speaks to the profound spiritual hunger and divine intervention at play.
Key Themes
Acts 2:41 powerfully illustrates several key themes central to the book of Acts and the broader New Testament. It highlights the transformative power of the Gospel message when proclaimed by the Holy Spirit-empowered church, leading to immediate and decisive spiritual change. The verse also underscores the centrality of repentance and baptism as initial acts of obedience for new believers, signifying their identification with Christ's death and resurrection and their entry into the new covenant community. Furthermore, it vividly portrays the divine initiative in church growth, emphasizing that God is the one who "adds" to the number of believers, fulfilling Jesus' promise of building His church (Matthew 16:18). This massive influx of new converts also sets the stage for the theme of Christian community and fellowship, which becomes a defining characteristic of the early church described in subsequent verses.
Exposition and Analysis
Key Word Analysis
Meaning "to take fully, i.e., welcome (persons), approve (things); to accept, receive gladly." This word emphasizes a willing, eager, and positive reception of Peter's "word" (G3056, lógos). It suggests a genuine embrace of the message, not a reluctant or forced compliance, indicating a heart prepared by God.
Meaning "to place additionally, i.e., lay beside, annex, repeat; to add, again, give more, increase, lay unto, proceed further, speak to any more." The passive voice ("there were added") is crucial here, highlighting that it was God who was doing the adding. This underscores the divine agency behind the church's growth, rather than merely human effort.
Meaning "breath, i.e., (by implication) spirit, abstractly or concretely (the animal sentient principle only; thus distinguished on the one hand from pneuma, which is the rational and immortal soul; and on the other from zoē, which is mere vitality, even of plants)." In this context, psychḗ refers to the entire person, emphasizing that these were not just numbers, but individuals with lives, minds, and spirits who were transformed and brought into the community.
Verse Breakdown
"Then they that gladly received his word"
This clause highlights the crucial element of human response to the divine message. The "glad reception" (from asménōs G780, "with pleasure," and apodéchomai G588, "to welcome") indicates a willing and eager acceptance of the Gospel preached by Peter. Their hearts, having been "pricked" (Acts 2:37), were open to the truth about Jesus Christ and the call to repentance. This demonstrates that genuine conversion involves both divine conviction and a joyful human assent.
"were baptized"
This phrase describes the immediate and public act of obedience following their reception of the word. Baptism, in this context, was not merely a ritual but a profound symbol of their repentance, the washing away of their sins, and their identification with Jesus Christ. It served as a public declaration of their new faith and their entrance into the new covenant community. The passive voice indicates that they were the recipients of the action, being immersed by the apostles or other believers.
"and the same day there were added [unto them] about three thousand souls"
This final clause reveals the astonishing result of the Pentecost event. The phrase "the same day" (from G1565 ekeînos and G2250 hēméra) emphasizes the immediacy and rapidity of this growth. The "adding" (G4369 prostíthēmi) is presented as a divine act, signifying God's active role in building His church. The number "about three thousand souls" (G5153 trischílioi and G5590 psychḗ) represents a massive, unprecedented influx of new believers, laying the foundational numerical expansion of the Christian church and demonstrating the explosive power of the Holy Spirit.
Literary Devices
Luke, as the author of Acts, masterfully employs several literary devices in this verse. The use of Narrative Progression is evident, as this verse serves as the climactic outcome of Peter's sermon, moving the story forward from proclamation to profound response. The phrase "gladly received" functions as a form of Emotive Language, conveying the positive and eager disposition of the listeners. Furthermore, the number "about three thousand souls" acts as a powerful instance of Hyperbole (though likely a literal count, its magnitude creates a sense of awe and divine intervention) and Quantification, emphasizing the sheer scale of the Holy Spirit's work. The Divine Passive in "were added" is a subtle yet significant device, highlighting God's agency in the church's growth without explicitly naming Him as the subject, thereby reinforcing the theological truth that the church's expansion is fundamentally a work of God.
Theological and Thematic Connections
Acts 2:41 stands as a foundational text for understanding the early church's rapid expansion and the principles of conversion. It underscores that genuine faith involves both an internal reception of God's word and an external, public demonstration of that faith through baptism. This mass conversion was not merely a human achievement but a testament to the Holy Spirit's power in convicting hearts and drawing people to Christ, fulfilling God's redemptive plan to build His church. The immediate integration of these new believers into the existing community highlights the importance of fellowship and collective discipleship from the very inception of the church.
Reflection and Application
Acts 2:41 offers profound insights for believers today, reminding us of the enduring power of the Gospel and the importance of a heartfelt response. Just as the early listeners "gladly received" Peter's word, we are called to embrace God's truth with joy and eagerness, allowing it to transform our lives. The immediate act of baptism for these new converts serves as a powerful reminder of the significance of public commitment to Christ and identification with His death and resurrection. This verse also inspires us to participate in God's mission, trusting that He is the one who adds to His church, though He uses human instruments. It encourages us to faithfully proclaim the Gospel, knowing that the Holy Spirit is at work, preparing hearts and bringing about spiritual birth. Finally, the integration of three thousand new "souls" into the nascent community emphasizes that salvation is not a solitary journey but an invitation into the family of God, where fellowship, teaching, and mutual support are essential for growth and flourishing.
Questions for Reflection
FAQ
What does "gladly received his word" imply about the nature of conversion?
The phrase "gladly received his word" (Greek: apodéchomai and asménōs) implies that genuine conversion is not a forced or reluctant decision but a willing, eager, and joyful acceptance of the Gospel message. It suggests that the Holy Spirit had prepared their hearts, leading to a deep conviction and a positive, unhesitating embrace of Peter's proclamation about Jesus Christ. This "glad reception" indicates a profound internal transformation that then manifests in outward obedience, such as baptism. It highlights that true faith is characterized by a welcoming posture toward God's truth, as seen in the response to Peter's sermon in Acts 2:37-38.
Christ-Centered Fulfillment
Acts 2:41 finds its ultimate Christ-centered fulfillment in the ongoing realization of Jesus' mission to build His church. The "word" that was gladly received was the Gospel message centered on Christ's death, resurrection, and exaltation, as powerfully articulated by Peter. The baptism of these three thousand souls was a public identification with the crucified and risen Christ, symbolizing their participation in His new covenant. This explosive growth was a direct outpouring of the Holy Spirit, whom Jesus promised to send from the Father (John 15:26) and who empowers His witnesses to spread the good news to the ends of the earth (Acts 1:8). The "adding" of souls to the church is God's work, fulfilling Jesus' declaration that He would build His church and the gates of Hades would not prevail against it (Matthew 16:18). Thus, Acts 2:41 is not merely a historical account of church growth, but a vibrant demonstration of the ascended Christ actively expanding His kingdom through the power of His Spirit and the proclamation of His saving message, drawing people into His body, the church (Ephesians 1:22-23).