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So, you're there in Acts chapter 2, continuing through the book of Acts here, and there's definitely been some false doctrines coming out of this chapter here, but there's actually a lot of great stuff, and once you understand what's actually being talked about in context, it's actually a very, it's an awesome chapter, so I don't shy away, honestly, from Acts chapter 2. There's a lot of great doctrine in this passage, but that's what I'm going to kind of focus on a little bit, is the doctrine, but the first thing that we see here is that this is the day of Pentecost, okay, so in Acts chapter 2 and verse 1, it says, and when the day of Pentecost was fully come, they were all with one accord and one place. Now, if you remember in chapter 1, when Jesus ascended up into heaven, it says that he was seen of them 40 days, and then he says that not many days hence you're going to be endued with power on high, and the baptism of the Holy Ghost is going to come, and so the day of Pentecost, you think of the word pentagon, it's just basically talking about the 50th day, and I just wanted to show you that, the fulfillment of that, this is what we would call the feast of weeks in the Bible, okay, and go to Leviticus chapter 23, I just want you to see this, and just see how this is, this works out. So basically how you do this, and I'm going to read it, but it is kind of, if you don't, you may not off the cuff read it and understand where they're counting this from, but in Leviticus chapter 23, and verse 15, it says, and ye shall count unto you from the morrow after the Sabbath, from the day that ye brought the sheep of the wave offering, seven Sabbaths shall be complete, even unto the morrow after the seventh Sabbath shall ye number 50 days, and ye shall offer a new meat offering unto the Lord, so notice that 50 days, so that's where you get the, where they would just call it Pentecost, okay, and so basically what's going on here, is that when they would, basically as soon as they put in the sickle for this sheaf, that would be the first fruits, okay, and then you have to number seven weeks after that, or what would seven weeks be, that would be 49 days, right, so basically from that Sabbath to the 49 days, the next Sabbath, you know that seventh Sabbath or whatever, that would be 49 days, and then it's the day after that, so that would be the first day of the week, does that make sense, and so, but we see, you know, and I don't have time to go through all this, but if you go to Numbers chapter 28, Numbers chapter 28, you have the day of first fruits, okay, so if you remember when we, when I taught on the Feast of the Lord, you have the Passover, the Days of Unleavened Bread, that starts the Days of Unleavened Bread, and how the 15th day of the month is a Sabbath, so when Jesus died, I believe he died on a Thursday evening, which was the end of the 14th day, so that Friday would have been an actual Sabbath day, so that's why they said we need to take him off the cross, it's the Sabbath, you know, which they called the preparation, and so that next day was the Sabbath, but then you had the actual seventh day week Sabbath after that, and then you had when he rose again the first day of the week, which actually turns out to be the first fruits, okay, so the way it all turned out, because as you know Easter can be at different points in the year, right, but the way that all this worked out, God obviously worked it out perfectly to where that first fruit feast, the first fruits, that day of first fruits happened the day that Jesus rose from the dead, okay, and so in Numbers chapter 28 and verse 26 it says, also in the day of the first fruits, when you bring a new mean offering unto the Lord, after your weeks be out, ye shall have an holy convocation, ye shall do no servile work. So notice that it's saying after these weeks are done, so you have the day of first fruits, so why, you know, what does that represent, well when Jesus rose from the dead, what is he called, the first fruits of the resurrection, or the first fruits of them that slept, Christ the first fruits, you know, it says that, you know, all the, it has to be in that certain order, right, Christ the first fruits, then those that are Christ that is coming, and then come at the end, what are we talking about, the resurrection, and so this feast, so those first feasts are being accomplished, and we see that the feast of weeks is being accomplished here today at Pentecost, and go to Deuteronomy chapter 16, and I'll show you where it's called the feast of weeks, right, because in Leviticus 23 doesn't really give it a name, it just basically says you're doing this, it's kind of like the first fruits, but it's, you have something that starts it off, and then something that ends it, so, the reason why I bring this up is because you more so want to prove that Jesus rose again on the day of first fruits, right, well this kind of really proves that because how long was he seen, for 40 days, he says not many days hence, it was going to be the day of Pentecost, which is the feast of first fruits, pardon me, sorry, it was the feast of weeks, and so what, you backtrack to when he was raised from the dead, it shows you that it wasn't like 60 days later that they had the day of Pentecost or something like that, it was literally, it was 50 days from the resurrection, is what we see here, but in Deuteronomy 16 verse 9 it says, seven weeks shall thou, shalt thou number unto thee, beginning to number the seven weeks from such time as thou beginnest to put the sickle to the corn, so notice how that's the first fruits, it's when you start, you know, the first thing that you ever pick, but then it says, and thou shalt keep the feast of weeks unto the Lord thy God, with a tribute of a free will offering of thine hand, which thou shalt give unto the Lord thy God, according as the Lord thy God hath blessed thee, now notice this, I want you to just kind of keep this in your mind as we read through the rest of Acts here, Acts chapter two, it says, and thou shalt rejoice before the Lord thy God, thou and thy son and thy daughter and thy manservant and thy maidservant and the Levite that is within thy gates and the stranger and the fatherless and the widow that are among you in the place which the Lord thy God hath chosen to place his name there, and thou shalt remember that thou was the bondman in Egypt, and thou shalt observe and do these statutes, now what's interesting about this is the fact that that same terminology of manservant, maidservant is going to be talked about at the Pentecost here where the Spirit of God is being poured out upon them, and that's what we see being talked about here, and the Passover, the Feast of Weeks, and then the Feast of Tabernacles, those three feasts, everybody had to come back to Jerusalem for that, meaning that three times in a year all the males had to present themselves before the Lord, I don't have that in front of me, but that's what it says in another passage on how they're all supposed to present themselves, and what do we see in the Book of Acts, and I haven't got there yet, but what do we see, we see Jews and devout men from every nation coming to this feast, okay, so you say why is everybody assembled here because it's a feast that's in Leviticus chapter 23 and all these other places where everybody's coming back to keep that feast, and so, but we see that what happens at this day at Pentecost, how is this important, how is it fulfilled, because one thing you won't see here is them doing sacrifices, okay, you won't see anything about them because actually when you look at the law, what they're supposed to be doing is a sacrifice, right, they're supposed to be doing these sacrifices and all this stuff, but it never says that, it actually never mentions anything about going to the temple or like as far as doing a sacrifice in the temple, we see the Holy Ghost being poured out upon them as far as the baptism of the Holy Ghost, notice in verse 2 of Acts chapter 2, verse 2 of Acts chapter 2, it says, and suddenly there came a sound from heaven as of a rushing mighty wind and it filled all the house where they were sitting and there appeared unto them cloven tongues like as a fire and it sat upon each of them and they were all filled with the Holy Ghost and began to speak with other tongues as the Spirit gave them utterance, so this is the promise, so in Acts chapter 1, remember that the promise of the Father, you know, you need to tarry in Jerusalem, what does it say as far as where they were going to rejoice with son, daughter, handmaid, manservant, all that stuff about the Feast of Weeks, it says that in the place which the Lord thy God had chosen to place his name there, well that's clearly Jerusalem, okay, I don't have time to show you all that in the Old Testament, where when David, you know, he chose the city of David, Jerusalem, to where he was going to put his name there and that's talking about the temple, the tabernacle and all that and so they were all in Jerusalem, that's where they were supposed to wait was in Jerusalem until they were endued with power from on high and so all this works together but I want you to see that the baptism of the Holy Ghost is not the indwelling of the Holy Ghost, okay, notice that it says they were all filled with the Holy Ghost, now people were filled with the Holy Ghost in the Old Testament, talks about people being filled with the Spirit of God, the Spirit of God coming upon, so the Spirit of God coming upon you and filling, I believe those are synonymous, okay, but what we see here is I believe this baptism of the Holy Ghost is something a little extra, if that makes sense, so what we see here is that they were filled with the Holy Ghost and began to speak with other tongues as the Spirit gave them utterance and what we see here with this story of the day of Pentecost is something that, you know, the Pentecostals out there, they make up a whole, something that has nothing to do with this chapter, they're like, they start speaking in some gibberish language that no one can understand, which is the complete opposite of what it says in here, isn't that funny how false religions literally take the complete opposite interpretation of what's actually in the Bible, it's not even just like, oh, we're fearing off a little bit, no, it's the complete opposite, you know, most all religions say what, it's faith and you got to do good works, right, you must be a good person, you have to do good works, what's the Bible say, not of works and righteous as we have done, but according to his mercy, he saved us, that we're saved by grace through faith and that not of ourselves is it to get to God and not of works, and if by grace and isn't no more of works, otherwise grace is no more grace, isn't it interesting how it's completely opposite and how they're more so focusing on, they're always focusing on the works, but same thing with the Pentecostals is they're saying, well, you know, you know, you need to speak in tongues, well, first of all, you'll never see speak in tongues in the King James Bible, you'll see speak with tongues, and, but I do want to focus on this that what we're dealing with here is being filled with the Spirit, okay, I believe that happened in the Old Testament, I believe that happens still today, being filled with the Spirit, but this event that's at the day of Pentecost and things that were done with the apostles and all this stuff, this baptism of the Holy Ghost, I believe was something that God was using to basically to jumpstart the New Testament church, okay, basically this is a special event where he's doing these things, and if you think about it, think about the Old Testament and the prophets, when we read through the Old Testament, we're kind of getting the highlights, does that make sense, we're seeing Elijah, we're seeing Elisha, we're seeing these different things where they're doing these miracles and different things like that, but there's hundreds, yay, thousands of years between all that stuff, and so it's not like it's that common that God is doing these great miracles, you think of Moses and stuff like that, but there's hundreds and hundreds of years between these great miracles and things that he's doing, so this is obviously a great miracle, but what I believe he's showing us here is that the Holy Ghost has power, and so in the New Testament, it's not like, oh, I wish we were in the days when Jesus was walking on the earth, he says it's expedient that I leave, because if I don't, then the comforter will not come unto you, and so I think the Lord is proving that, saying, hey, listen, it's not worse now, it's better that you have the Holy Ghost, and you can do great things for God with the Holy Ghost and all that, now, and go to Ephesians chapter five, Ephesians chapter five, I just want to show you some places dealing with being filled with the Spirit, because there's going to be things that you're going to see that are associated with filling with the Spirit, and this isn't a whole sermon on being filled with the Spirit, but I think it's interesting, because Ephesians five actually ties into them being filled with the Spirit, and they're preaching to this whole group of people, and what they're being accused of, right, but in Ephesians chapter five, verse 18, it says, and be not drunk with wine wherein is excess, but be filled with the Spirit, speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord, giving thanks always for all things unto God and the Father in the name of our Lord Jesus Christ, submitting yourselves one to another in the fear of God, so we see that be not drunk with wine where is in excess, and I'm actually going to kind of tie this back into what's going on here in Acts chapter two and all that, but go to Colossians chapter three, because what does it mean to be filled with the Spirit? Now, you could say, well, you know, speaking to yourselves in psalms and hymns and spiritual songs, that's how you're filled with the Spirit. I don't discredit that. I don't say that that's not something that's true, meaning, like, if you're singing spiritual songs, you're going to tend to be filled with the Spirit as you're doing that, if you're singing to the Lord and praising the Lord, but notice Colossians three is a parallel passage with Ephesians chapter five, and notice what it says here in verse 16, so Colossians three, 16, it says, let the Word of Christ dwell in you richly in all wisdom, teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord. So notice instead of saying being filled with the Spirit, what does it say? Let the Word of Christ dwell in you richly, because remember, the Spirit won't speak of Himself. He'll only speak of the things which Jesus said, so you want to be filled with the Spirit? Have the Word of God in your heart. Be filled with the Word of God. That's how you're going to be filled with the Spirit, and what you're going to always see coupled with being filled with the Spirit is one, boldness, but two, they're usually preaching the Word of God. It's always when they preach the Word of God with boldness, they were filled with the Spirit, and so it's just some practical ideas. You say, well, how do I get filled with the Spirit? Have the Word of God in your heart. Go soul winning. You know, that's one great way. Actually, this whole passage is about winning people to Christ, actually. It's all about soul winning, and there's a misnomer, too, dealing with this passage, thinking that Peter's the only one getting everybody saved, but what we'll see is that it's actually all of them that are preaching the Gospel. Now, Peter gives kind of a message. He gives a sermon, and he's preaching to the multitude, but that's not what everything's going on. Actually, he preaches after they've all been hearing them in their own language and all this stuff, so all that's been already going on. Now, Peter's standing up and explaining it, explaining what's going on, and so it's not just Peter got 3,000 people saved. No, there's at least 120 probably, right, because there was 120 that were in that upper room in Acts chapter 1. It says that the numbers of the disciples were about 120. It's probably about the same there, because you're dealing with 10 days difference unless there was just a big flux of people that came the next week, right, and so Acts chapter 2 and verse 5, what we see here is just a ton of people that are coming from every nation, okay, and particularly Jews, and again, you say, well, why? Why is this Jews? Well, because there's a feast going on, right, so they're basically all coming in for this feast, okay, and so in Acts chapter 2 and verse 5, it says in there, we're dwelling at Jerusalem, Jews, devout men, out of every nation under heaven. Now, when this was noised abroad, the multitude came together and were confounded because that every man heard them speak in his own language. So, again, when it says they spoke with other tongues, what's that talking about? See, you know, what false religions want to use is they want to use words that you don't use that often or that can be twisted to think of something else. We don't usually say, hey, what tongue do you speak, right? You don't use that language a lot of times. You say, well, what language do you speak? What language does this country speak over here? But you've all heard this, you know, what's your mother tongue? And so we all know that that's talking about language, but the Bible defines it here, basically saying that they were speaking in their own language because in notes, we'll go to a couple verses there, and it'll actually go back and forth with that term. So they spoke with other tongues. It says they heard them speak in his own language. Verse seven, it says, and they were all amazed and marveled, saying one to another, behold, are not all these which speak Galileans, and how here we every man in our own tongue wherein we are born. So you see, there's no doubt what we're dealing with here is known languages, okay? And I preach a whole sermon on the unknown tongue. All that means is that that'd be like someone out there speaking a language that no one there speaks, okay? But I don't think that could actually be possible in this particular case because they're from every nation under heaven. So I think that that whole idea of like someone speaking another tongue, I think it's probably not going to happen because everybody's there. So somebody's going to speak that tongue, right? And going on from that, it says it goes through this whole list, okay? So just in case you didn't get that, it says, Parthians and Medes and Elamites and the dwellers of Mesopotamia and in Judea and Cappadocia and Pontus and Asia, Phrygia and Pamphylia and Egypt and in parts of Libya and Cyrene and strangers of Rome, Jews and proselytes, Crete and Arabians, we do hear them speak in our tongues the wonderful works of God. And they were all amazed that we're in doubt saying one to another, what meaneth this? And others mocking said, these men are full of new wine. And so the one thing that I want you to see here is notice that there's Jews and devout men in every nation at this time. I've never really kind of thought about that. I'm usually just thinking about, well, the Word of God can be in any language. And that's a true statement, right? I think I preach on that so much that I'm going to leave that off for a second, meaning that that's a true statement, right? Everybody's hearing the Word of God in their own language, therefore the Word of God can be in any language. The thing about this, there were Jews and devout men in every nation at that time. You know what that tells me is that God cared about everybody back then, even before the New Testament, meaning that he wanted people to get saved in the Old Testament and throughout all the nations because that's what Israel's job was supposed to be. They were supposed to be the light to the world. They were supposed to be preaching the gospel to every creature and all the world, and they failed. That whole old covenant of them doing that and then doing the sacrifices, getting right with God, but them being the preachers and being the watchmen to the world, that failed. They weren't doing it. They weren't keeping the vineyard. They weren't being, what, fruitful. And we got done with Matthew, right? What was the whole idea is that they came to the fig tree, and it didn't have any fruit on it. And he said he's going to give it to a nation, bringing forth the what? Fruits thereof. So it was being unfruitful, meaning they weren't doing their job like they should have been doing. But I just want you to see that. Now, think about this too. Go to John chapter 4, because I really want you to get this down. And if you haven't guessed, we're not dispensational, okay? Meaning that we believe people were saved the same way from the very beginning, from Adam to the very end of the world. It's always going to be by grace through faith. By calling upon the name of the Lord, putting your faith in Christ, it's always been that way, always will be that way. That's how Noah got saved. That's how Abraham got saved. That's how David got saved. That's how I got saved. And that's how everybody's going to get saved is by believing on the Christ. And it's always been that way, but this kind of proves to you that it's not like they weren't out there, okay? Meaning that God's word was out there. And in John chapter 4 and verse 21, we had the woman at the well. But notice what Jesus says to her. It says, Jesus said unto her, Woman, believe me, the hour cometh when ye shall neither in this mountain nor yet at Jerusalem worship the Father, ye worship ye know not what. Notice this, we know what we worship for salvation is of the Jews. Now people take this way out of context and they're just like, salvation's of Judaism, you know, or something like that. Now what he's saying, Jews, meaning that the religion of Judea was actually the true religion, meaning that that's the only place it was. Now was there false, was there false religions within there? Does that make sense? That'd be kind of like saying today, like America is like, salvation's of America. It's true because that's where missionaries are coming out of. That's where the gospel is being preached out to the rest of the world right now. But would you say that everybody in America believes the right gospel? Actually, most people don't, right? So there's nothing new under the sun, but that means that there was a remnant in Jerusalem that believed the right gospel in Nathaniel's case in point one of them. I believe Apollos is another one. We'll get to him when we get to where he comes up in the book of Acts. But there were people that were believers. I mean, Elizabeth, Zacharias, they were all saved. Mary was saved, you know, before Jesus came on the scene. I mean, so you got to understand that, hey, there was a true believing and there was the true believers that were there at that time. That unbroken chain of believers has always been there, but it was mainly focused in Jerusalem and Judea, right? So what he's saying is we know what we worship, right? And he says salvation is of the Jews, meaning that if you want to find salvation, this is the area that you're, this is where you're gonna have to look for it at. You're not gonna find it in Rome. You're not gonna find it here and there. And salvation is of the Jews, meaning that the Jews are the only ones that you're gonna probably find. It's kind of like if you think about it this way, salvation is of the Baptists. Does that mean that every single Baptist has right salvation? No, but if you're gonna look for a church that's gonna be right on salvation, you're probably gonna need to find a Baptist church. Does that make sense? You're gonna, that's gonna narrow you down to at least where you're gonna be in the vicinity of where salvation is going to be, okay? And it doesn't mean that you need to be a Baptist to go to heaven. It's just the fact that, you know, Baptists in general are gonna say that you're saved by grace through faith and not of works. And so, but go to Romans chapter 3. Romans chapter 3, they have the oracles of God, okay? So even if you were to say, well, you know, are any of these Jews saved? I find it hard to believe that none of these Jews that came in are saved, okay? That it's just that bad. But let's just say they are all unsaved. Like every single person that came in from these other countries were all unsaved. They still have the oracles of God, okay? So they're closer to the truth than most. And a lot of them, at least 3,000, you know, 3,000 get saved here. But there could have been some that were already saved. And it's like an Apollo situation where they expounded the word of God more perfectly to them. And they just knew the shepherd's voice. But in Romans 3 and verse 1, it says, what advantage then hath the Jew? Or what profit is there of circumcision? Much every way, chiefly, because that unto them were committed the oracles of God. So he's basically saying, you know, there's no difference between Jew and the Greek, meaning that we're all sinners. They're saying, what advantage? Well, the advantage is they have the word of God. That's quite an advantage. And so if you have the word of God, you have an advantage over everybody else. That's not going to save you with just having the word of God unless you believe the gospel. But that's a great advantage that they have. Go to Romans chapter 10, Romans chapter 10, verse 17. Romans chapter 10, verse 17. And I just want to show you that I believe Acts chapter 2 is really showing us, hey, God was already in all nations trying to win people, trying to convert people. And, you know, in Esther, we see that many became Jews, right? So it doesn't mean that, you know, Jew can mean like, hey, I've taken your God, kind of like Ruth, the Moabitess, you know, Ruth said, your God shall be my God, right? And she trusted in the Lord. And people can become a Jew and become a nation, even if they don't live there. Okay. And so in Romans chapter 10, verse 17, it says, so then faith cometh by hearing and hearing by the word of God. But I say, have they not heard? Yes, verily their sound went into all the earth and their words unto the ends of the world. So, yeah, I mean, that makes sense. And actually, when you see this in Acts chapter 2, where all these Jews and devout men are coming in from what, all nations, every nation under heaven, it says. So, yeah, I mean, it's been going out. And, but they were basically dropping the ball, meaning that the way it was set up, the Old Testament just was not, it's just not as good as the New Testament. The New Testament is better. We have the Holy Ghost now. And that's what we're getting into here is basically he's bringing all the Jews because Jesus' ministry was to particularly Jerusalem and that area, right? And that whole like Israel, Israel area. And the day of Pentecost, he's bringing in all the Jews that are outside of that, right? From Rome, Crete, Arabia, like everybody's coming in for this. And it's kind of like this one last push for the Jews. And then it's going to be the Gentiles. That's the way it's supposed to be, right? And through the book of Acts, you're going to see them struggle with that and not want to leave Jerusalem. And, you know, God almost has to put persecution in. He has put persecution in there for them to actually go outside of Jerusalem and get the rest of the world. Okay. But in, you know, go to Acts chapter 2 again, but I'm going to read you to Isaiah 45 verse 22. It says, look unto me and be ye saved all the ends of the earth for I am God and there is none else. That's in Isaiah 45. Okay. And so, yeah, God has always wanted everybody to get saved. And that makes a lot of sense though when it says salvation is of the Jews. When he says, we know what we worship for salvation is of the Jews. And guess what? There were Jews in every single nation. There's Jews and devout men in every single nation. And, you know, just like today, there's nations that don't really have, that don't have a good church. Okay. So just because they had churches that would be deemed as the right religion, right? Today is the same way. So it's not really that different than what was back then. Meaning that right now we have America. That's kind of the hub, but there's other nations. And listen, what's different about the New Testament is that that nation can change. Listen, England used to be the hub. Asia Minor used to be the hub, right? That's what we'll see in the New Testament. Where are all these epistles coming from? Greece and Asia Minor. You think of Thessalonica, where's that? Greece. Corinthians, Greece. Thessalonians, that's Asia. And so a lot of these places is Asia Minor and Greece. And those are kind of connected anyway, right? Because Greece kind of cuts into Turkey. And it's part, you know, that part of that piece of that anyway. So all I have to say is that that was the hub. Then it moved to, basically, that Turkey area became the Byzantine Empire, which is really where all the Greek texts came from. I don't know why I'm going down this rabbit trail. But I'm just kind of trying to give you the history of where it kind of moved around. There was actually a Mongolian Empire that was a Christian Empire where the Emperor, the leader, ended up being a Christian. And now look at that area. Now it's Buddhism and Hinduism and all that. Think of England. England used to be the hub. Now it's wicked and there's not a good church over there, which is one of the reasons why we pulled out of there, right? That's why we came over to America for religious freedoms. And then America is kind of that hub now. But see how it moved around after Israel was taken out? And that's really where you get into Romans chapter 11, where, you know, the branches are being broken off or grafted in and all that. So I don't know why I'm getting off on that rabbit trail. But anyway, so going back to Acts chapter 2 and verse 14, we see that Peter gets up and he stands up with the 11 and starts preaching this sermon, okay? This is where people get the idea that, you know, while Peter won all these people to Christ, well, did you forget that they were all, you know, speaking to these people in other tongues, right? And they were filled with, they were all filled with the Spirit. Remember that. When they were in that room and when the house was filled with the Holy Ghost and they were all filled with the Holy Ghost, they were all filled with it. Not just Peter and not just the 11, not just the 12 apostles. And so, but he's getting up and preaching the sermon and notice in verse 14, it says, but Peter standing up with the 11 lifted up his voice and said unto them, ye men of Judea and all ye that dwell at Jerusalem, be this known unto you and hearken to my words. But these are not drunken as you suppose, seeing it is but the third hour of the day. Now, the one thing that I want to just touch on right here is what's interesting about this passage. I don't know if you've ever read this and just kind of confused a little bit, but in verse 13 of Acts 2, it says others mocking. So it wasn't everybody that was saying this. Not everybody was saying they were drunken. It was just some that were mocking it. So not everybody believed it. Okay. So basically their way of getting out of like what's going on is saying that they are full of new wine. Now what's interesting about this passage is the new wine. Now in the Bible, in Isaiah 65, when new wine is mentioned, it's mentioned in a lot of places in the Old Testament, it's always talking about basically fresh juice or straight off the vine. Okay. So in Isaiah 65, you don't have to turn there, but in verse eight, it says, thus saith the Lord, as the new wine is found in the cluster. Okay. So what's interesting about this is that now again, Peter's talking. So it doesn't mean that what he's saying, like he's not the narrator here. Okay. So one thing to realize here is that when Peter's preaching or Paul's preaching or other people are preaching, that's not the narrator speaking. Now when the narrator is saying, so when the narrator says that they were all filled with the Holy Ghost, guess what? That's true. Right. So, but here it's saying, Peter got up and he said this. Okay. But it's interesting that he says, they're not drunken as you suppose. Now, usually when we look at that, that term like drunken, we think of being inebriated, right. Being intoxicated, you know, from alcoholic wine. But I don't believe that's what's being said here. Now go to John chapter two. John chapter two is obviously a place where people try to go to and say, well, Jesus gave people alcoholic wine. Well, that'd be ridiculous. Okay. Because the governor of the feast is basically saying that you gave us good wine after men have well drunk. Okay. So in verse 10, it says, it says and says unto him, every man at the beginning does set forth good wine. And when men have well drunk than that, which is worse, but thou has kept the good wine until now. So in this passage, obviously people want to say, well, the good wines, the alcoholic, the bad wines, the stuff that's not, you know, because they're a bunch of winos. Okay. And they're like, well, the good wine is only alcoholic. You can't have fun with grape juice. And so, and here well drunk would just mean that they drunk a lot. They're full. Okay. And what this comes out to is I believe what we're dealing with is that I think they're basically saying that they're basically full of like, there's a verse in the Old Testament talking about princes that eat in the morning. Okay. And what that's applying to, it's not saying it's bad to eat in the morning necessarily, but what it's saying is that you don't really need to eat in the morning. Okay. Like you need sustenance after you've been working for a little bit and then you need refueled. Okay. Unless you're a lumberjack and you're going to be like, you need to put in like 5,000 calories before you go out there and start cutting down those trees. I'm just going to say, I don't eat breakfast. I'll have a protein shake, if anything, because I don't really, my job, I don't really need that energy at the beginning of the morning. I actually go lift without eating anything, but lunch I'm ready to eat. Okay. Now, what that means is that some people eat just to be full. And I believe what it's saying here is that they're saying they're full of new wine, which could be a couple of things. It could mean they're like on the sugar high. Because think about wine, it's very sugary. They could be on the sugar high and they're just trying to give an excuse of what's going on. I'm just being consistent with the term new wine. I'm just being honest with you. Okay. I wouldn't be, if it just said wine here, I'd just be like, yeah, they think that they're drunk or something like that. But the fact that the Bible was very consistent with that phrase, new wine, to me sounds like these people are not saying they're intoxicated. Okay. And I think what they're saying is basically they made themselves married to the point of, you know, they're kind of delusional or something like that. I don't know if you've ever eaten a whole bunch of food to where you're just like not thinking straight or, I mean, we've probably all been there on Christmas and Thanksgiving where you've just stuck yourself so much that you're delirious. I personally believe that's what it's talking about. Now, tying that back into Ephesians chapter five. Ephesians chapter five says be not drunk with wine wherein is excess. Have you ever wondered about that phrase wherein is excess? Because what they're going to do with that is say, well, see, you know, it's okay as long as it's not excess. Okay. Meaning you can have alcoholic wine, it's just not an excess to where you're drunk. Okay. Well, I believe this is actually tying into the fact that, you know, a pastor is not to be given the wine and a deacon is not to be given to what? Much wine. Okay. Meaning that you're not to be full of, you know, basically that type of juice and everything else. And a lot of that has to do with expense, but it can also just deal with are you a person that is basically a glutton? Are you gluttonous? And that actually is a sin, is being gluttonous. A glutton and a wine paper is what they call Jesus, right? But I don't think they were calling him that because he was drinking alcoholic wine. Okay. And so I believe what they're basically saying is that these are a bunch of gluttons and wine papers here that they're delirious and they don't know what, you know, which is really strange to me because let's say that were true. Let's say they were drunk. How in the world are they speaking in another language that they don't normally understand? Okay. Either way you slice this, they're just trying to find some excuse to why these people are understanding in their language. But anyway, that's always kind of puzzled me because if it would have said they were full of wine, then it'd be like, okay, you know, then they think they're drunk or something like that, which is still strange. Either way you slice that, it'd be strange on why that would be an excuse. But then he says it's but the third hour of the day, right? So Peter says these are not drunk and as you suppose seeing it is but the third hour of the day. And so I believe it has to do in, like I said, it's kind of tying in with the Old Testament where it talks about not eating in the morning and stuff like that. So he's basically saying it's in the afternoon, that these aren't people that are just eating to eat and, you know, like, so you say you're out to lunch on that. Okay, fine. You know, I don't think it changes any, it doesn't change really anything because let's say this is alcoholic wine and Peter's saying don't think that they're inebriated. But this is where, and the reason I bring this up is it says new wine doesn't say old wine and doesn't just say wine is because Pentecostals are always trying to justify their foaming at the mouth and barking like a dog because they're trying to say, well, see, they thought they were drunk. Okay, you see where they go with this? They say, well, they thought they were drunk when they were filled with the Spirit and Peter had to say they're not drunk, they're filled with the Spirit. But the Bible says new wine, it doesn't say old wine. So there's something else going on there as far as their justification there, as far as why they're mocking it. Okay. So I believe the King James Bible, I don't know about you. I believe that it says new wine. And you say, well, go back to the Greek. I don't need to go back to the Greek. We have a perfect King James Bible here. And guess what, if you want back to the Greek, it's going to say the same thing. Okay. But all that to say is that I believe that's very important that it says new wine, honestly, because I think that really just throws that Pentecostal if you're drunk with the Spirit, that's what they try to say is like being drunk with the Spirit. Okay. Be not drunk with wine, be drunk with the Spirit. No, it says be filled with the Spirit. Okay. But I wanted to couple those two together and kind of just show you that it says new wine. So I believe it's more so dealing with something dealing with them being full of kind of a merry hearted, right? A lot of times in the Bible when it's talking about drinking wine, and it's not talking about being drunk, like inebriated, it's just talking about being merry hearted, like their heart was made merry, right? And there's something to deal with that. He's basically saying these are a bunch of merry hearted people and, you know, it's kind of just getting out of hand and they're just mocking at that. Does that make sense? To me, that makes a lot of sense. And it lines up with the rest of the Bible because new wine all the time in the rest of the Bible is talking about unfermented wine. Okay. And so, and it would line up with Isaiah 65, 8. So I know I parked there for a second, but you know what, when you're going through the day of Pentecost, you got to debunk a bunch of this Pentecostal garbage. Okay. So, but we see that now he's going to quote Joel. Okay. So in Acts chapter 2, Acts chapter 2 and verse 16, he's going to quote the prophet Joel. So in Acts chapter 2 and verse 16, it says, but this is that which was spoken by the prophet Joel and it shall come to pass in the last days, says God, I will pour out of my spirit upon all flesh and your sons and your daughters shall prophesy and your young men shall see visions and your old men shall dream dreams. And all my servants and all my handmaidens, I will pour out in those days of my spirit and they shall prophesy. And I will show wonders in heaven above and signs in the earth beneath, blood and fire and vapor smoke. The sun shall be turned into darkness and the moon into blood before the great and notable day of the Lord come and it shall come to pass that whosoever shall call on the name of the Lord shall be saved. So what do we see here? Well, that makes a lot of sense. When we went to Deuteronomy 16, dealing with the feast of weeks, what we see, your sons, your daughters, your handmaidens, do you think that's a coincidence that that all fits together like that? That that feast of weeks is talking about the same thing that Joel's talking about, which he's also tying into this. So you see the feast of weeks and Joel, that prophecy of being filled with the spirit, are hand in hand. And what do you see? You see a bunch of reaping, actually in this chapter, reaping of souls, right? He that soweth to the spirit shall of the spirit reap life everlasting. And at the end of the chapter, we see that 3000 souls are saved from this whole outpouring of the spirit, okay? So it makes sense when you're dealing with a feast that's dealing with gathering up fruit, right? So it all fits. Now go to Joel chapter two, just to show you where this is at. It's always good to go back to where it's quoted. And there's a lot in Joel dealing with end times prophecy and stuff like that. We're not getting into that tonight, but that's definitely a whole study there. But in Joel chapter two, verse 28, is we see this quotation that Peter's pulling out here. And it says in verse 28 of Joel chapter two, and it shall come to pass afterward that I will pour out my spirit upon all flesh. And your sons and your daughters shall prophesy. Your old men shall dream dreams. Your young men shall see visions. And also upon the servants, upon the handmaids in those days while I pour out my spirit and I will show wonders in the heavens and in the earth, blood and fire and pillars of smoke, the sun shall be turned into darkness and the moon into blood before the great and the terrible day of the Lord come. And it shall come to pass that whosoever shall call on the name of the Lord shall be delivered for in Mount Zion and in Jerusalem shall be deliverance as the Lord has said and in the remnant whom the Lord shall call. That phrase actually, talking about whom the Lord shall call, is actually at the end of this chapter in Acts chapter two as well, dealing with those that are getting saved and being added to the church. But the one thing I wanted you to see there is that term delivered. See how it's used synonymously with saved? You're actually going to find delivered mentioned a lot in the Old Testament dealing with salvation, like delivering my soul and all these different things. Just like trust is used a lot more in the Old Testament than the new dealing with salvation. You know, it talks about believing and faith and all that in the New Testament. Well, trusting is used a lot in the Old Testament and they're synonymous but it does show you that link that delivered and saved. We also know that redeemer and deliverer are the same because they're quoted, so being redeemed, being delivered, being saved. And there's two aspects to calling upon the name of the Lord. There's the spiritual but then there's the physical. Okay, so the first we always recognize is the spiritual, right? In Romans 10, you don't have to turn there. I want you to turn to Psalm 145. But Romans 10, 11, it says, for the scripture saith, whosoever believeth on him shall not be ashamed, for there is no difference between the Jew and the Greek, for the same Lord over all is rich unto all that call upon him. For whosoever shall call upon the name of the Lord shall be saved. That comes from Joel chapter two. Now, I'm not saying that no other prophet ever said that, okay? But again, if you're going to say as is written, you're coming from Joel chapter two. And what do we see in Peter doing here? He's preaching the gospel. He's saying they're going to be filled with the spirit and it's going to come to pass who shall call upon the name of the Lord shall be saved, meaning that salvation is call upon the name of the Lord for salvation. Okay? So you see the gospel being preached here. And then he goes further to explain how Jesus, you know, died in just a picture of him and his soul being in hell and all this stuff that we're going to get to here. But also in Psalm 116, it says, I will take the cup of salvation and call upon the name of the Lord. So we know that for eternal salvation, Romans 10, 13, there's no way to get around that that's talking about eternal salvation. It's talking about the gospel being preached, it's talking about believing and not being ashamed. But there is an aspect that can be a physical, meaning that once you get saved as a believer, you can still call upon the name Lord for physical salvation, right? And in Psalm 145 and verse 18, it says, the Lord is nigh unto all them that call upon him, to all that call upon him in truth. He will fulfill the desire of them that fear him. He also will hear their cry and will save them. The Lord preserveth all them that love him, but all the wicked will he destroy. Now think about this verse, but he that endureth unto them and the same shall be saved. Because what is in context, Joel chapter two, when it says for whosoever shall call upon the name of the Lord shall be delivered, was the context that after the sun and moon are darkened and the, you know, it says the great and terrible the day, you know, that's going to happen before the great and terrible day of the Lord. And it shall come to pass that whosoever shall call upon the name of the Lord shall be delivered from what will lift up your your heads and look up for your redemption draw at nigh. Talking about the rapture, talking about being delivered out of great tribulation, okay? So you see that secondary view. Now what Peter's doing here is he quoting this off, but he's more so doing it for the gospel sake, right? He's doing it to get people saved. But we see first that, you know, the spear is being poured out and notice that it said in the last days. In Acts chapter two, when he starts saying this, when he starts quoting that off in verse 17, it says, and it shall come to pass in the last days, said God, I will pour out my spirit upon all flesh. So when did this happen? Did this already happen? Yes, it did. Well, that lines up with, with Hebrews chapter one, where it says that God who had sundry times in a diverse manner, spake and time passed unto the fathers, unto the fathers by the prophets hath in these last days spoken unto us by his son. So you know what that tells me is that we're in the last days. He ever hear somebody say, are we in the last days? Do you think we're in the last days? Yes, we've been in the last days since since the day of Pentecost, right? Because it says in the last days, I will pour out my spirit. And he spoke to us by his son in the last days. So guess what? It is the last days. And it's still the last days that also shows you that, Hey, listen, I think he's going to come sooner than later. It has been 2000 years almost. And, uh, but going, going back to Acts chapter two, dealing with, uh, this sermon that he starts preaching here and what he's going to do is he's going to condemn them. He's going to condemn the Jews for killing Jesus. It says in verse 22, ye men of Israel, hear the words, hear, hear these words. So he's, he's pointing it specifically at those of Israel. So there's people there from Judea, but then there's people from all over the world, right? But he's specifically pointing at those of Israel and saying, ye men of Israel, hear these words, Jesus of Nazareth, a man approved of God among you by miracles and wonders and signs, which God did, uh, did by him in the midst of you, as ye yourselves also know. So who's he talking to? He's talking to the people that were there when he was alive, when he was walking around doing miracles. And it says him being delivered by the determinant council and foreknowledge of God, ye have taken and by wicked hands have crucified and slain. Notice that ye have taken and by wicked hands have crucified and slain ye. I even got to the other passage and we have, we'll get to Acts chapter three, where it says, even as your rulers did, meaning that it wasn't just the top people that, that portrayed him. And notice how he's putting it on them that they crucified and slain him. I thought it was the Romans. Well, just like David didn't actually literally kill Uriah. He did it with the sword of Ammon and it was put on him, you know, being the one that murdered him. It says in verse 24, whom God had raised up, having loosed the pains of death, because it was not possible that he should be holding of it. Now I want to kind of stop there too, because we're going to get into, uh, the prophecy of Jesus' soul being in hell and his flesh not seeing corruption. Obviously his body, you know, raised the third day, his soul was, you know, basically he was in the heart of the earth and all that. But notice what it says here about, uh, about Jesus says, whom God has raised up, notice this, having loosed the pains of death, because it was not possible that he should be holding of it. Go to Psalm 116. So Psalm 16 is the famous passage that we're going to get to right after this, because he's going to reiterate it. Psalm 16 is where it says thou wilt not leave my soul in hell, neither wilt thou suffer thine holy one to see corruption. But Psalm 116, I believe, is also a passage. You say, well, this is talking about David in Psalm 116. Well, was Psalm 16 talking about David? Because Acts 2 will put that to bed, that it clearly wasn't talking about David. You say, well, it's being figurative. I don't think so. I believe he's saying this in first person, just like he's saying, you pierced my hands and my feet and saying, my God, my God, why hast thou forsaken me? And all the other places that David is speaking by the Holy Ghost, prophesying of the Lord Jesus. Now notice in Psalm 116 verse three, the sorrows of death compassed me and the pains of what hell got hold upon me. And I found trouble and sorrow. Now read Psalm 116 in your spare time, because it talks about delivering his soul from death and like all these different things that it said here. Notice in verse 16. So we see the pains of hell. Now in Acts chapter two, it says the pains of death. Now, if you're saying, well, that's the physical death. I didn't know that people were in pain. Actually, the Bible is very clear that once someone dies physically, there is no more remembrance. There's no more, there's nothing, you know, read Ecclesiastes. If you're talking about the body, say, well, it's decomposition. That doesn't make sense that it'd be called pain. And so, but when we see actually in the Old Testament, it doesn't say pains of death anywhere. It says the pains of hell. The pains of hell got hold upon me and I found trouble and sorrow. Notice in verse 16 of that same Psalm, it says, Oh Lord, truly I am thy servant. I am thy servant and the son of thine handmaid. Thou has loosed my bonds. Now in Psalm 22, you don't have to turn there, but in Psalm 22 talks about how he's, you know, talks about I'm the son of thine handmaiden. You can think of like Mary and obviously how that would fit in with Jesus being born of the Virgin Mary and all that stuff that fits in there. But it says that thou has loosed my bonds. So it says the pains of hell got hold upon me. And it says thou has loosed my bonds. And what does it say in Acts chapter two in verse 24? It says whom God has raised up having loosed the pains of death because it was not possible that he should be what? Holding of it. So in Psalm 1 16, it says that the pains of hell got hold upon him, but he was loosed from it. And in Acts chapter two in verse 24, it says that he was loosed from the pains of death that were holding him. Yeah, I think it's talking about the same thing. And I believe that Psalm 1 16 is what he's talking about in verse 24 there. Now it doesn't specifically say, let me freely speak to you of the patriarch David about that one verse, but to say that that isn't a parallel, I think you'd have to basically be trying to be blind about the issue. Okay. Now, would I go to that as my proof text to say that Jesus went to hell? I think it's, I think it's a strong proof, but I mean, when you go on and read in Acts chapter two in verse 25, this puts it to bed. Okay. There's no doubt that Psalm 16 is talking about Jesus and not talking about David. So in Acts chapter two in verse 25, it says for David speak concerning him. I foresaw the Lord always before my face for he is on my right hand that I should not be moved. Therefore did my heart rejoice and my tongue was glad. Moreover, also my flesh shall rest in hope because thou wilt not leave my soul in hell. Neither wilt thou suffer thine Holy one to see corruption thou hast made known to me the ways of life thou shalt make me full of joy with thy countenance. So that passage there, we see that in verse 25 of verse 28 is quoting Psalm 16. So he's just quoting and it says that that will not leave my soul in hell. But notice in verse 29, he's going to explain that. So Peter saying, that's what David said in the Psalms there. And verse 29 says men and brethren, let me freely speak unto you of the patriarch David, that he is both dead and buried and his sepulcher is with us unto this day. Now in Acts chapter 13, it'll actually say he saw corruption. Because it's going to talk about thou will not suffer thine Holy one to see corruption. He's talking and preaching Paul, the apostles Paul in this case is preaching this same thing. And he's saying David saw corruption. And what he's saying in here in verse 29 is saying he's buried in the sepulchers with us unto this day, meaning he's still there. So he obviously saw corruption. So what he's proving is saying this cannot be talking about David, because it wouldn't make any sense, right. But in verse, I'm sorry, in verse 30, there says, therefore, being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne. What does that talk about? Well, we already covered that, you know, in Psalms, it talks about the fruit of, you know, fruit of your your body talking about David, I will sit upon the throne. You know, the Lord said that and that's what that's accomplished. So it's saying from the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne. So we see what do we see that Christ is the Lord, right from that. But also it says he's seeing this before spake of the resurrection of Christ. So he's basically saying, Psalm 16 is talking about the resurrection of Christ. And it says that his soul was not left in hell, neither his flesh to see corruption. This Jesus had God raised up, whereof we all are witnesses. So there's no doubt that you can't take Psalm 16 and say that's talking about David. That would be ridiculous. And that'd be completely against what Peter's saying here. And so, yeah, his soul was in hell for three years, three nights. And we get we get grief for that. People are just like, I can't believe you say that. I didn't say it. Acts chapter two says it. Okay. And you say, well, you know, I don't think we have, you know, you know, why, why do you bring that up? And, you know, you use that, you know, I don't think that you should use that out solely. Listen, you don't have to use that out solely, but Peter did it. Paul did it. You know, when it's talking about the God, when it, when they would bring up Old Testament scriptures, they bring up Psalm 16, both Peter and Paul both bring up Psalm 16. Now they bring up other things, right? Was that the only Psalm that they brought up here? That wasn't the only one. And he's going to quote off another Psalm. He's going to quote off Psalm 110, because then he goes on there and says in verse 33, therefore being by the right hand of God exalted and having received of the father, the promise of the Holy Ghost, he has shed forth this, which he now see and hear. So he's talking about the Holy Ghost being, you know, shed abroad and the outpouring of his spirit. And verse 34, it says for David is not ascended into the heavens. So notice he's saying, you know, he isn't, he hasn't ascended. His body is still here. He's seen corruption, but he said himself, the Lord said unto my Lord, sit thou on my right hand until I make thy, thy enemies, thy, thy, thy foes, thy footstool. So that's Psalm 110. Therefore, let all the house of Israel know surely that God has made that same Jesus whom ye have crucified, both Lord and Christ. So notice how he's using the Christ talking about Psalm 16, talking about, but then the other Psalm dealing with the fruit of his loins, that shows you that the Christ, the son of David is the Lord, but also that the Psalm 110 is showing that he's the Lord. Because we already talked about that last, this past Sunday on how Jesus said, you know, why does, why does he then call him Lord if he's David's son? Why? Because he's the root and offspring of David. Because according to the flesh, he's the son of David, but he's God almighty. He's the Lord from heaven. And so, you know, yeah, no doubt that Jesus' body was in the tomb for three days and three nights and his soul was in hell for three days and three nights. And you know what, if someone wants to give me grief about bringing that up during salvation, during the gospel, and listen, I don't always have to, I don't always bring it up, but I bring it up a lot. Acts chapter two brings it up. And, you know, that's one of the main verses that's being used is Psalm 16 dealing with the resurrection. This is, he's saying this before what? Spake of the resurrection of Christ. Why would I not quote off Psalm 16? Ask me that question. When David was speaking of the resurrection of Christ at that moment. That's actually the only place where it says specifically, it's talking about the resurrection of Christ in the Old Testament that I can think of in the New Testament. Now, I do believe there's other applications. Besides Jesus saying, you know, as Jonah was three days and three nights in the well's belly. So shout out to the son of man, be three days and three nights from the heart of the earth. You say, well, you know, then use that one. Okay, good. I'll use that one because out of the belly of hell cried I. So the two places where it's talking about where he's going to be and talking about his resurrection, Jesus said that you're only going to have one sign, that's Jonah. And then Peter and Paul are both using Psalm 16 to talk about the resurrection. Then, yeah, I'm going to use that. So, you know, if you don't like that, put that in your pipe and smoke and pound salt with it. I don't care because that's what the apostles did. Why wouldn't I do it? And you know what? When we go through the book of Acts here, what you really need to think about is, hey, this is what we should be doing. This is the book of the Acts of the apostles. When I think of the book of Acts, I think about this is the way that we should be as New Testament Christians. This is the story of the beginning of the New Testament church. And so, yeah, I'm going to do it that way. But then we get into the famous Acts 2 38. So Acts 2 37, people just rip this out of context, you know, and that's what was said before about the gospel that's being preached. Whosoever's call upon him, the Lord shall be saved. And then talking about, you know, his resurrection and what the death, the resurrection, the gospel that was just preached. So in Acts 2 37, it says, Now when they heard this, they were pricked in their heart and said unto Peter and to the rest of the apostles, men and brethren, what shall we do? Now, did it say what must I do to be saved? It did not. It didn't say anything. It didn't say what must I do to be saved? It just said, what shall we do? Well, there's a lot of things you should do. If you came up to me and said, what shall we do? I'd have a list of things, you know, especially if we're in the church building. Well, we need to do this. We need to do that. And so, yeah, I mean, I can go on for days talking about what we should do. And so he's saying, what shall we do? Now, notice what Peter says here in verse 38. So we got done with the Pentecostals. Now we're going to jump into the Church of Christ here. So in verse 38 there, it says, Then Peter said unto them, repent and be baptized, every one of you, in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. Now, good night. This is their John 3 16. Okay, John 3 16 here is what shall we do? Whereas we say, what must I do to be saved? Right? The Philippian jailer, believe in the Lord Jesus Christ, and thou shalt be saved in thy house. This is their Acts 16, you know, or their John 3 16. So, all right, let's break this down. Repent. From what? Well, he said that they slew, or they crucified and slain the Lord Jesus Christ. So if you're gonna say, well, this is repenting of your sins. Well, how do you take that back? How do you not kill the Lord Jesus Christ again? You know what I mean? Like, how do you repent of that sin? That's the only sin that they really bring up here, isn't it? Is killing the Lord Jesus Christ. So, yeah, no, that's not what he's talking about. Repent. Why? Call upon the name of the Lord. You did call upon the name of the Lord when he was there with you doing these miracles, and specifically, who's he talking to? Israel, who was there when all the signs and wonders were being done around them. So who's talking here? Those men of Israel he's addressing, and he's saying repent. So when John the Baptist said repent for the kingdom of God is at hand, what is he talking about? Believe the gospel. Repent and believe the gospel. And so here, that's what you're dealing with. Now, you say, what is this baptism stuff dealing with here? Now, first of all, this is where grammar is important, and every jot and tittle is important, okay? Meaning that the commas are important in our language. Now, in other languages, Greek, commas aren't used. They don't have that type of way. So basically, it's structured differently, and structure really matters in English, and commas and parentheses and all that stuff make a lot. If you don't have commas there, it can make a big difference. You've ever seen those memes where they leave out a comma and it means something completely different, right? It goes from saying something nice to you're eating somebody or something like that. It's like, I can't think of one off the top of my head, but a comma is very important in a lot of cases. But notice it says, repent, comma. Then it says, and be baptized to every one of you in the name of Jesus Christ for the remission of sins, comma, and you shall receive the gift of the Holy Ghost. So those commas, a lot of times in the Bible, or just even if you're writing something, right, you put commas to take something that doesn't even have to be there, right? You do this a lot when you say also, or if you're writing, if you're doing like technical writing or something like that, and you want to just kind of mention something that would give more information, but it doesn't have to be there, you can sometimes separate it with a comma. You can put parentheses too, but I do this all the time when I'm writing emails, and I'll put, you know, and I'll just kind of make a little, I'll put a little phrase, but if you took that phrase out, it would still make sense, okay? So if you took out that phrase, and be baptized to every one of you in the name of Jesus Christ for the remission of sins, what would you have? Repent, and you shall receive the gift of the Holy Ghost. So the repent and receiving the Holy Ghost, or the gift of the Holy Ghost are synonymous, they're working together there, but in between there, he's saying, and be baptized every one of you in the name of Jesus Christ for the remission of sins. Now what they'll want you to say is that in order to get remission of sins, but a simple way, English wise, to understand for, that it can mean this. If I, if you had a poster up and said, you know, so-and-so is wanted for murder, is it an advertisement saying I need someone to murder somebody, or is that saying they're wanted because they've committed murder, right? How about this, I took, I took Tylenol, take, take two Tylenol for a headache. Now would anybody think you're taking the Tylenol in order to get a headache, or you're taking Tylenol because you have a headache, okay? So what is this saying? Be baptized for the remission of sins is meaning get baptized because you've received the remission of sins, and baptism is the symbol of how the death, burial, and resurrection of Christ, which in other places it says by faith and believing in the Lord and on the Lord Jesus Christ is how you receive remission of sins, okay? And so baptism is, it's just like in Matthew chapter three where it says I, you know, I baptize you with water unto repentance. Even in that phrase, they're not baptizing you so that you will repent, right? They're baptizing you because you did repent, okay? So even if you were to say to here, or unto, you could still say, you could still understand that the meaning that you're getting baptized because you've received the remission of sins, okay? And that just simple English, and they'll say, well, you know, back in the Greek, you know, it uses this word, and it always means unto. No, it doesn't. And actually, I could show you where it doesn't. I'm not going to touch on that right now because you guys don't speak Greek. Neither do I. You know, I'm just learning it, but I could show you a passage. I'll just say, 1 Peter chapter four, it says four for this cause was the gospel preached also to them that are dead. And four is mentioned twice, and guess which word, Greek word is used for one of those fours? And the way we would say that in modern vernacular is because for this cause was the gospel preached. Oh, guess what? Four can mean because. And you know what? You know, we just got done reading here where it says, I have set the Lord always before me because he is at my right hand, I shall not be moved. In Acts chapter two, it says four, he is at my right hand. So yeah, because four can mean because. So, but you know that just from your modern vernacular, you don't take aspirin in order to get a headache. You take aspirin because you have a headache. And so, and Acts chapter two and verse 39, if you have any struggles with that, Acts 2 38, honestly, the commas separate those two things and you're getting baptized because you're receiving remission of sins. Simple as that. So Acts chapter two and verse 39 says, for the promise is unto you and to your children and to all that are far off, even as many as the Lord our God shall call. Isn't that interesting because in Joel chapter two, it uses that same terminology about whosoever shall call upon name, Lord shall be delivered and talks about those and whomsoever the Lord, I'm going to misquote it. It says, and in the remnant whom the Lord shall call. It's interesting to use that same kind of terminology. And that's the whole sermon idea that he's giving there. But then it says, and with many other words, did he testify and exhort saying, save yourselves from this untoward generation. So he didn't, he wasn't done preaching there. Right. It says, then they that gladly received his word were baptized in the same day that were added unto them about 3000 souls. So about 3000 souls, I believe got saved. And, you know, those that gladly received the word were baptized. So listen, not everybody gladly receives the word. I don't believe 3000 people necessarily got baptized. Right. Because in the parable of the sower, it talks about those that gladly received the word. And then, you know, some people just received the word. Okay. Every word is important. You know, you got to, you got to look at it. Not that that changes the cost to see in China, maybe they all got baptized. It doesn't matter. But all I'm saying is that doesn't necessarily mean they all got baptized. But they all, you know, the 3000, I do believe got saved. But also it talks about the, in verse 39, for the promises unto you and to your children, and to all that are far off. That lines up with so many things in the New Testament dealing with Ephesians chapter two, you know, belabored that one, but to you which are far off and to them that are nigh. And it talks about how through the blood of Christ, and we both have access by one spirit to the Father, unto the Father. And then it talks about in Romans chapter 15, that Jesus Christ ministry was to the circumcision. And it says to confirm the promises made unto the fathers and that the Gentiles might glorify God for his mercy. So notice that these promises were not just to Israel. Okay. It's always been that it was to be the Gentiles as well. That Abraham and his seed would, it talks about the blessings of Abraham and his seed unto all nations, right? And the last portion of the passage here, so I'm kind of going long here, so that's what I'm trying to get through. This is a longer chapter. And Acts chapter two, verse 42, it says, and they continued steadfastly in the apostles doctrine and fellowship and breaking of bread and in prayers and fear came upon every soul and many wonders and signs were done by the apostles. I think that's the key to see there that a lot of this stuff that's kind of extraordinary to where you'd say, was that still go on today? I think a lot of that has to do with the signs of the apostles. And, you know, obviously they're the foundation and I believe they're the foundation of the New Testament church. And, you know, there's special signs and wonders, and even uses that terminology about special signs and wonders that were done by Paul. But in verse 44, it says, and all that believed were together and had all things common and sold their possessions and goods and part of them to all men as every man had need and they continually daily with one accord in the temple and breaking bread from house to house did eat their meat with single gladness and singleness of heart and praising God and having favor with all the people and the Lord added to the church daily such as should be saved. Now, the one thing that I just want to mention real quick on this is that people try to go to these passages and think that the New Testament is teaching communism, okay? This is not teaching communism. This is actually talking about, and we're going to get to this later and through the book of Acts, that's talking about people of the church, meaning that if you're employed or staffed by the church, it's talking about how things are done, meaning, but it's also dealing with this too, that as members of the church, our funds and everything that's in our church is to make sure that no one's lacking in the church, okay? So, meaning that if you have issues or you need help in this area or that area, listen, we're supposed to basically make sure that no one's lacking and there's so many levels to go to this and it talks about this in 1 Corinthians about basically giving the offerings and all that stuff going to the poor saints, but also going to just the fact that the stuff about the man on how those that had more, or basically those that was overflowing had no more and then those that didn't have enough had no less and it's just talking about how there's equality, okay? So equality within the church doesn't mean that we're all making the same income, but what it means is that none of us are lacking and none of us are wanting, right? Meaning that, you know, basically we had all things common, we all have food, we all have clothing on our backs and we're all taken care of and if someone doesn't, then we're going to take care of that, okay? So there's a lot of that dealing with here, so it's not teaching communism because the Bible says if you don't work, neither should you eat, okay? So this isn't teaching that at all, but it also is going into the fact that some people sold all their possessions, well, they became staff members of the church, too, right? So they were on staff and getting paid by, they were giving, they're living by the church, so that's a little different than if we're all working jobs and then we're saying, okay, well, we're all going to have, no, that's a little different, but if you're on staff, that's kind of a different scenario, so, and we don't have anybody on staff, so I'm not on staff technically as far as money goes, okay? And so, anyway, that's Acts chapter two, I know it's a little longer because it's a longer chapter and just trying to, you know, get through some of that harder doctrinal stuff, but that's something with the word of prayer today. Heavenly Father, we thank you for this evening and pray to be with us as we go out for the rest of the week with work and just pray to bless our families and be with those that maybe aren't feeling well. I pray to be with those that are dealing with persecution. I pray that you would bless us in our jobs, give us security at our jobs, Lord, especially when there's unreasonable or wicked men out there that are trying to destroy our incomes, trying to destroy our lives, and Lord, just pray that you would take care of that and Lord, just be with us and Lord, we just love you and pray all this in Jesus Christ's name. Amen.