ministry of John the Baptist (Matt. 3:2) and of the Lord (Matt. 4:17). As shown above the interval between the

two prophecies of Joel is a consequence of Israel's non-repentance. Baptism for the remission of sins is not church

truth. Not a single passage in any one of Paul's epistles can be found to countenance such teaching. How can we

therefore speak of continuing `stedfastly in the apostles' doctrine' when the very first principles of that doctrine are

by us set aside?

`Save thyself' is Soson seauton, as in Luke 23:37, but in Acts 2:40 the Greek reads Sothete, `Be ye saved'. The

`untoward generation' is but another description given to `that wicked and adulterous generation' to which no sign,

but the sign of the prophet Jonah, was to be given. Here that sign is evident. The apostles were witnesses of His

resurrection: the signs and wonders were witnesses of His resurrection: Pentecost was a witness that `Jesus of

Nazareth, a Man approved of God', `This Jesus', `That same Jesus', This Son, yet Lord, of David, was `Lord and

Christ'. The day of the Lord was His day. The name of the Lord, upon which they called, was His name, the

miracle of the next chapter enforcing that `there is none other name under heaven given among men, whereby we

must be saved' (Acts 4:12).

The second half of this section, 2:41-47, now awaits our attention.

We are conscious, that in spite of the rather heavy material introduced, we have passed by in silence many an

interesting feature. But what can we do with such wealth of truth? We must be content if we can point out its main

import, leaving our readers the delightful task of exploring its many ramifications, reference to which must, alas, be

omitted from this book.

What were the immediate results of Peter's ministry on that day of Pentecost? Three thousand souls were added

to the company of believers, and they that believed were together and had all things in common. Gladness and

singleness of heart characterized this favoured company, who were not only pleasing to God, but in `favour with all

the people'. It will not do to pass over this section without examination, for in it, in germ, is the goal of Pentecost,

and here we shall find a forecast of that future day when not 3,000 only, but all Israel shall be saved.

a Glad reception of word; baptism.

A 41.

b 3,000 souls added.

c Steadfast continuance in apostles' doctrine.

B 42.

d Fellowship, breaking of bread, prayers.

e Fear, wonders, signs.

C 43.

e All things common.

c Continuing daily in the temple.

d Breaking bread from house to house.

A 46,47. a Gladness, singleness, praise.

b Saved ones added.

What was the apostles' doctrine in which the believers continued steadfastly? It could not have been that

marvellous system of truth with which we associate the epistle to the Romans written by the, as yet, unconverted

Saul. Justification by faith is unknown in the testimony of Peter. Reconciliation finds no place in the ministry of the

circumcision. When we reflect that Peter and the other apostles had but now received power from on high, it is

foolish to imagine that there existed some great system of doctrine that could be subscribed to, as though it were a

creed. All that could be meant by the `apostles' doctrine', or teaching, is the witness that had been given concerning

the resurrection of Christ, His lordship, His kingship, His coming, and the need on the part of the believer to be

ready. The breaking of bread has been interpreted as of the Lord's supper, but this is pure assumption: