Exegetical and Hermeneutical Commentary of Acts 2:46
And they, continuing daily with one accord in the temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart,
46. And they, continuing daily with one accord in the temple ] The Greek is more emphatic. Render, And day by day attending continually with one accord, &c.
At the Temple they were likely to meet with the greatest number of devout listeners; and we shall find that the first Christians did not cease to be religious Jews, but held to all the observances of their ancient faith, its feasts, its ritual, and its hours of prayer, as far as they could do so consistently with their allegiance to Jesus. We find (Act 21:20-24) the elders of the Church in Jerusalem urgent on St Paul that he should shew his zeal for the Law by taking upon him the vow of a Nazarite, and should so quiet the scruples of Jews, and of such Christian brethren as were more zealous for the Law than St Paul himself.
and breaking bread from house to house ] Perhaps better, breaking bread at home; though the A. V., if rightly understood, gives the sense very well. What is meant is, that the specially Christian institution of the breaking of bread was not a part of the service in the Temple, but was observed at their own homes, the congregations meeting now at one house now at another. The connection of the Lord’s Supper with the Passover meal at its institution, made the Christian Sacrament essentially a service which could be celebrated, as at the first institution it was, in such a room as that where the Passover meal was eaten.
did eat their meat ] i.e. took their food, their ordinary meals.
with gladness, &c.] because those who were able to contribute to the support of the poorer members of the Church were delighted to do so, and thus all over-anxious care for the morrow was removed from the whole community.
singleness of heart ] Having but one end in view, that the faith of Christ should be spread abroad as widely as possible.
Fuente: The Cambridge Bible for Schools and Colleges
With one accord – Compare Act 1:14; Act 2:1.
In the temple – This was the public place of worship; and the disciples were not disposed to leave the place where their fathers had so long worshipped God. This does not mean that they were constantly in the temple, but only at the customary hours of prayer – at nine oclock in the morning, and at three oclock in the afternoon.
And breaking bread – See the notes on Act 2:42.
From house to house – In the margin, at home. So the Syriac and Arabic. The common interpretation, however, is, that they did it in their various houses, now in this and now in that, as might be convenient. If it refers to their ordinary meals, then it means that they partook in common of what they possessed, and the expression did eat their meat seems to imply that this refers to their common meals, and not to the Lords Supper.
Did eat their meat – Did partake of their food. The word meat with us is applied to flesh. In the Bible, and in Old English authors, it is applied to provisions of any kind. Here it means all kinds of sustenance; what nourished them – trophes – and the use of this word proves that it does not refer to the Lords Supper; for that ordinance is nowhere represented as designed for an ordinary meal, or to nourish the body. Compare 1Co 11:33-34.
With gladness – With rejoicing. This is one of the effects of religion. It is far from gloom; it diffuses happiness over the mind; it bestows additional joy in the participation of even our ordinary pleasures.
Singleness of heart – This means with a sincere and pure heart. They were satisfied and thankful. They were not perplexed or anxious; nor were they solicitous for the luxurious living, or aspiring after the vain objects of the people of the world. Compare Rom 12:8; 2Co 1:12; Col 3:22; Eph 6:5.
Fuente: Albert Barnes’ Notes on the Bible
Verse 46. They, continuing daily with one accord in the temple] They were present at all the times of public worship, and joined together in prayers and praises to God; for it in not to be supposed that they continued to offer any of the sacrifices prescribed by the law.
Breaking bread from house to house] This may signify, that select companies, who were contiguous to each other, frequently ate together at their respective lodgings on their return from public worship. But , which we translate from house to house, is repeatedly used by the Greek writers for home, at home, (see margin,) for though they had all things in common, each person lived at his own table. Breaking bread is used to express the act of taking their meals. The bread of the Jews was thin, hard, and dry, and was never cut with the knife as ours is, but was simply broken by the hand.
With gladness and singleness of heart] A true picture of genuine Christian fellowship. They ate their bread: they had no severe fasts; the Holy Spirit had done in their souls, by his refining influence, what others vainly expect from bodily austerities. It may be said also, that, if they had no severe fasts, they had no splendid feasts: all was moderation, and all was contentment. They were full of gladness, spiritual joy and happiness; and singleness of heart, every man worthy of the confidence of his neighbour; and all walking by the same rule, and minding the same thing.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
In the temple; in the court and porches of the temple, whither the people did use to resort at the time of the morning and evening sacrifice and prayers, that by means of the great concourse at such times they might have the better opportunity to preach the gospel amongst them; casting that net where they found most fish.
Breaking bread; not only celebrating the eucharist, but their love feasts which they usually had at that time, as 1Co 11:21,22.
From house to house; now here, now there, as they could conveniently; the richer also entertaining their poorer brethren at their tables.
Did eat their meat with gladness and singleness of heart: if the former words be understood of the Lords supper, then these words speak the great spiritual strength, cheer, and comfort they got by it: if we understand them of the ordinary meats which they willingly bestowed one upon another, the rich were more than recompensed with inward peace and satisfaction, for what they gave unto their poor brethren.
Fuente: English Annotations on the Holy Bible by Matthew Poole
46. daily . . . in thetempleobserving the hours of Jewish worship.
and breaking bread from houseto houserather, “at home” (Margin), that is,in private, as contrasted with their temple-worship,but in some stated place or places of meeting.
eat their meat withgladness“exultation.”
and singleness of heart.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And they continued daily with one accord in the temple,…. Every day they went up to the temple, at the time of prayer, or whenever any religious service was to be performed; this was their constant practice, and in this they agreed:
and breaking bread from house to house; either administering the Lord’s supper in private houses, as the Jews kept their passover, sometimes administering it at one house, and sometimes at another; or because their number was so large, that one house could not hold them, they divided themselves into lesser bodies; and some met, and had the ordinance administered to them in one house, and some in another: or this may be understood of their common meals, which they ate together at one another’s houses in great love and friendship; for
they did eat their meat with gladness; with great thankfulness to the God of their mercies for their daily food, acknowledging that all came from him, and that they were undeserving of it, and with much cheerfulness and affability one among another, without murmuring and repining at their lot, or envying each other, or grudging what each other partook of:
and singleness of heart; without deceit and hypocrisy; either in their thanksgivings to God, or in their welcome and entertainment of each other; and with great sincerity, openness, and frankness before God, and one another. The Syriac version joins this clause with the beginning of the next verse, “with singleness of heart, praising God”.
Fuente: John Gill’s Exposition of the Entire Bible
With one accord in the temple ( ). See on 1:14 for . They were still worshipping in the temple for no breach had yet come between Christians and Jews. Daily they were here and daily breaking bread at home (‘ ) which looks like the regular meal.
They did take their food ( ). Imperfect tense again and clearly referring to the regular meals at home. Does it refer also to the possible or to the Lord’s Supper afterwards as they had common meals “from house to house” (‘ )? We know there were local churches in the homes where they had “worship rooms,” the church in the house. At any rate it was “with singleness” () of heart. The word occurs only here in the N.T., though a late Koine word (papyri). It comes from , free from rock ( is stony ground), smooth. The old form was .
Fuente: Robertson’s Word Pictures in the New Testament
With one accord [] . See on Mt 18:19.
From house to house [ ] . Better, as Rev., at home, contrasted with in the temple. Compare Phl 1:2; Col 4:15; 1Co 16:19.
Did eat their meat [ ] . Rev., take their food. Partake would be better, giving the force of meta, with. Note the imperfect : “continued to partake.”
Singleness [] . Only here in New Testament. Derived from aj, not, and felleuv, stony ground. Hence of something simple or plain.
Fuente: Vincent’s Word Studies in the New Testament
1) “And they, continuing daily,” (kath’ hemeran te proskarterountes) “And they were continuing, going on repeatedly, from day to day,” in what they had been doing, witnessing and fellowshipping, in word and deed in the name and to the honor of Jesus Christ, Col 3:17.
2) “With one accord in the temple,” (homothumadon en to hiero) “With one mind, disposition, or with harmony and accord among them in the temple,” in unity of the Spirit, Luk 24:53; Act 1:14; Act 5:42; Eph 4:1-3.
3) “And breaking bread from house to house,” (klontes te kat’ oikon arton) “Even breaking bread (sharing food) from house to house,” wherever they gathered for teaching, fellowship, witnessing etc., in various homes, showing hospitality, love one for another, 1Pe 4:9.
4) “Did eat their meat with gladness,” (metelambenon trophes en agalliasei) “They shared food in a state or condition of gladness,” evidently bearing one another’s burdens and cares, even in their daily meals. In eating and drinking it appears that they glorified God in everything they said and did, 1Co 10:31-33.
5) “And singleness of heart,” (kai apheloteti kardias) “And in simplicity of heart or affections,” without carnal conflict or fleshly quarreling, bickering, showing child-like affection for one another and the Lord; This was a manifest obedience to the new commandment of Jesus Christ, Joh 13:34-35; 1Pe 4:11.
Fuente: Garner-Howes Baptist Commentary
46. Continuing in the temple We must note that they did frequent the temple for this cause, because there was more opportunity and occasion offered there to further the gospel. Neither were they drawn with the holiness of the place, seeing they knew that the shadows of the law were ceased; neither meant they to draw others by their example to have the temple in any such reverence; (154) but because there was there great concourse of people, who having laid aside their private cares, wherewith they had been drawn away elsewhere, (155) did seek the Lord; they were continually in the temple, that they might gain such unto Christ. There might be another reason which might induce them hereunto, that they might have a mutual conference and imparting of doctrine amongst themselves, which they could not have done so conveniently in a private house, especially seeing they were so, many.
Breaking bread from house to house. Luke signifieth unto us, that they did not only show some token of true godliness publicly, but that the course and tenor of their private life was alone in that respect. For whereas some do think that in this place, by breaking of bread is meant the Holy Supper, it seemeth to me that Luke meant no such thing. He signifieth, therefore, unto us, that they used to eat together, and that thriftily. (156) For those which make sumptuous banquets do not eat their meat together so familiarly. Again, Luke addeth, in singleness of heart; which is also a token of temperance. In sum, his meaning is to declare, that their manner of living was brotherly and sober. Some do join simplicity and gladness with the praise of God; and both texts may well be allowed. (157) But because there can be no singleness of heart in praising God, unless the stone be also in all parts of the life, therefore it is certain, that there is mention made thereof in this sense, that the faithful did always use the same in all places. (158) And we must also note the circumstance of time, that, being environed and beset with many dangers, they were merry and joyful. The knowledge of God’s love toward us, and the hope of his protection, do bring us this goodness with them, that we praise God with quiet minds, whatsoever the world doth threaten. And as Luke spoke a little before of the public estate of the Church, so he declareth now what form and manner of life the faithful did use; that we may learn by their example a thrifty fellowship in our manner of living, and in all our whole life to embrace singleness, to enjoy the spiritual joy, and to exercise ourselves in the praises of God. Furthermore, the singleness of heart reacheth far; but if you join it in this place with breaking of bread, it shall signify as much as sincere love, where one man dealeth plainly with another, neither doth any man craftily hunt after his own profit. Yet had I rather set the same against that carefulness, wherewith worldly men (159) do too much torment themselves. For when as we do not cast our care upon the Lord, this reward hangeth over our heads, that we tremble and quake even when we take our rest.
(154) “ Ad templi cultum,” to worship the temple.
(155) “ Quibus alibi magis distracti fuissent,” with which elsewhere they might have been more distracted.
(156) “ Frugaliter,” frugally.
(157) “ Et probabilis est uterque contextus,” and the context makes this probable.
(158) “ Eam ubique coluerunt,” did cultivate it everywhere.
(159) “ Providi homines,” the provident, or over careful.
Fuente: Calvin’s Complete Commentary
(46) Continuing daily with one accord in the temple.At first it would have seemed natural that the followers of a Teacher whom the priests had condemned to death, who had once nearly been stoned, and once all but seized in the very courts of the Temple (Joh. 8:59; Joh. 10:31; Joh. 7:45), should keep aloof from the sanctuary that had thus been desecrated. But they remembered that He had claimed it as His Fathers house, that His zeal for that house had been as a consuming passion (Joh. 2:16-17), and therefore they had attended its worship daily before the Day of Pentecost (Luk. 24:53); and it was not less, but infinitely more, precious to them now, as the place where they could meet with God, than it had been in the days of ignorance, before they had known the Christ, and through Him had learnt to know the Father. The apparent strangeness of their being allowed to meet in the Temple is explained partly by the fact that its courts were open to all Israelites who did not disturb its peace, partly by the existence of a moderate half-believing party in the Sanhedrin itself, including Nicodemus, Joseph of Arimatha, and Gamaliel (Act. 5:35); and by the popularity gained for a time by the holiness and liberal almsgiving of the new community.
Breaking bread from house to house.Better, with the margin, at homei.e., in their own house. The Greek phrase may have a distributive force, but Rom. 16:5, 1Co. 16:19, Col. 4:14, where the same formula is used, seem to show that that is not the meaning here. They met in the Temple, they met also in what, in the modern sense of the word, would be the church of the new society, for the act of worship, above all, for the highest act of worship and of fellowship, for which the Temple was, of course, unsuitable.
Did eat their meat . . .We have again the tense which implies a customary act. The words imply that as yet the solemn breaking of bread was closely connected with their daily life. Anticipating the language of a few years later, the Agap, or Love-feast, was united with the Eucharistic Communion. The higher sanctified the lower. It was not till love and faith were colder that men were forced to separate them, lest (as in 1Co. 11:20-21) the lower should desecrate the higher.
Gladness and singleness of heart.This gladness is significant. The word was the same as that which had been used by the angel to Zacharias (Luk. 1:44) in announcing the birth of the Forerunner. The verb from which the noun was derived had been employed by our Lord when He bade His disciples rejoice and be glad (Mat. 5:12). The literal meaning of the word translated singleness, which does not occur elsewhere in the New Testament, was the smoothness of a soil without stones. Thence it came to be used for evenness and simplicity, unity of character; thence for that unity showing itself in love; thence, by a further transition, for unalloyed benevolence, showing itself in act.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
46. Daily in the temple They not only forsook not the old Jewish temple service, but were specially punctual at the morning and evening sacrifices (Joh 1:29) and other services therein, even after the great atonement, following the example of Jesus. To the Jews they thereby still appeared to be true Jews, only with the peculiarity of a special sort of piety, and a belief that the expected Messiah had come in the person of Jesus.
One accord The accord of perfect Christian unity.
From house to house In social worship at their various dwellings.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And day by day, continuing steadfastly with one accord in the temple, and breaking bread at home, they took their food with gladness and singleness of heart, praising God, and having favour with all the people. And the Lord added to them day by day those who were being saved.’
And this continued on day by day, meeting in the Temple, meeting at each others homes, and sharing their food together, and they were full of gladness, being singlehearted towards each other and in living out what they believed. All that now mattered to them was what God wanted. The result was that all the people who lived round about them were impressed by their lives and became well disposed towards them. And daily more people were becoming Christians, and the word of Christ was spreading. These were entering the sphere of the ‘saved’, those who had found forgiveness and had become right with God.
It should be noted that they worshipped in the Temple but broke bread at home. They did not expose their most sacred fellowship to the world, even the Temple world. They were not seeking to draw attention to their behaviour, only to their message.
‘Gladness.’ Here was one thing that distinguished them. They had come under the Kingly Rule of God, so that the heavy hand of Rome no longer troubled them. In a dissatisfied world they had found joy and satisfaction.
‘The Lord added to them day by day those who were being saved.’ The phrase ‘epi to auto’, here translated ‘to them’ regularly in LXX means ‘together’. There is the stress on their not only being added, but added in oneness.
One thing, however, stands out to us. While they were certainly establishing their base they seemed in no hurry to go outside Jerusalem, and the main witness and overseeing of the new church appears to have lain wholly with the Apostles. The result will shortly be a recognition that something extra needed to be done if everything was to proceed efficiently. While everything might appear idyllic, their outreach and scope was fairly limited. What had not to happen was that it became a phenomenon localised to Jerusalem. However, there was no reason to worry. God would shortly see to that.
Fuente: Commentary Series on the Bible by Peter Pett
Act 2:46. They, continuing daily with one accord Hitherto none of the Christian converts neglected the Jewish worship, but frequented the courts of the temple daily, at the usual hours of prayer and devotion. But it is evident from the circumstances of the times, that these converts could not communicate or receive the eucharist in the temple: where then could they receive it, but in their own houses? And as the expression from house to house seems to be peculiar, this particularity cannot be accounted for, but upon supposition that the preceding words relate to the eucharist, because if they refer only to a common meal, the peculiarity is lost, and the expression from house to house is superfluous and unnecessary. Dr. Heylin renders the verse thus, being unanimously constant in their daily attendance upon public worship in the temple, and at the breaking of bread at home, they received nourishment with joy and simplicity of heart. “By the breaking of bread (says he) is meant the celebration of the eucharist; and this, with their worship in the temple, being spoken of as the occasions of their nourishment, we conclude that nourishment to be spiritual: as Heb 12:14. 1Co 3:2; 1Co 3:23.”
Fuente: Commentary on the Holy Bible by Thomas Coke
Act 2:46 . ] daily . See Bernhardy, p. 241.
On , to be diligent in visiting a place , comp. Susann. 6.
] as confessors of the Messiah of their nation, whose speedy appearance in glory they expected, as well as in accordance with the example of Christ Himself, and with the nature of Christianity as the fulfilment of true Judaism, they could of course have no occasion for voluntarily separating themselves from the sanctuary of their nation; on the contrary, they could not but unanimously ( .) consider themselves bound to it; comp. Luk 24:53 .
] breaking bread , referring, as in Act 2:42 , to the love-feasts. The article might stand as in Act 2:42 , but is here not thought of, and therefore not put. It would mean: their bread.
] Contrast to ; hence: at home , in meetings in their place of assembly, where they partook of the meal (perhaps in detachments). Comp. Phm 1:2 . So most commentators, including Wolf, Bengel, Heinrichs, Olshausen, de Wette. But Erasmus, Salmasius, and others explain it domatim , from house to house. So also Kuinoel and Hildebrand. Comp. Luk 8:1 ; Act 15:21 ; Mat 24:7 . But there is nowhere any trace of holding the love-feasts successively in different houses; on the contrary, according to Act 1:13 , it must be assumed that the new community had at the very first a fixed place of assembly. Luke here places side by side the public religious conduct of the Christians and their private association; hence after the express was essentially necessary. [141]
] they received their portion of food (comp. Act 27:33 f.), partook of their sustenance. Plat. Polit. p. 275 C: .
Act 2:46 is to be paraphrased as follows: In the daily visiting of the temple, at which they attended with one accord, and amidst daily observance of the love-feast at home, they wanted not sustenance, of which they partook in gladness and singleness of heart .
] this is the expression of the joy in the Holy Spirit, as they partook of the daily bread, “fructus fidei et character veritatis,” Bengel. And still in the erection of the kingdom believers are , Jud 1:24 . This is, then, the joy of triumph .
] plainness, simplicity , true moral candour. Dem. 1489. 10 : . The word is not elsewhere preserved in Greek, but is (Ael. V. H. iii. 10, al. ; Polyb. vi. 48. 4).
[141] Observe how, on the one hand, the youthful church continued still bound up with the national cultus, but, on the other hand, developed itself at the same time as a separate society, and in this latter development already put forth the germs of the distinctively Christian cultus (comp. Nitzsch, prakt. Theol. I. p. 174 ff., 213 ff.). The further evolution and independent vital power of this cultus could not but gradually bring about the severance from the old, and accomplish that severance in the first instance in Gentile-Christian churches.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
46 And they, continuing daily with one accord in the temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart,
Ver. 46. Breaking bread ] Friendly feeding together, and (after their love feasts) celebrating the Lord’s Supper every Lord’s day at least: whence it was anciently called Panis Hebdomadarius. a That of George Tankerfield, a martyr in Queen Mary’s days, was singular and extraordinary. For when the hour drew on that he should suffer, he called for a pint of Malmsey and a loaf, that he might eat and drink that in remembrance of Christ’s death and passion, because he could not have it ministered unto him by others, in such manner as Christ commanded. And then he kneeled down, making his confession to the Lord, with all which were in the chamber with him. And after that he had prayed to the Lord, and had read the institution of the holy Supper by the Lord Jesus, out of the evangelists, and out of St Paul, he said: O Lord, thou knowest I do not this to derogate authority from any man, or in contempt of those which are thy ministers; but only because I cannot have it ministered according to thy word. And when he had so spoken, he received it with thanksgiving.
a Moris, erat convesci et convivari et celebrare caenam Dom. Tertul.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
46 .] see Luk 24:53 . The words need not mean, though they may mean, that they were assembled in Solomon’s porch, as in ch. Act 5:12 but most probably, that they regularly kept the hours of prayer, ch. Act 3:1 .
] domi , ‘privatim’ (Beng.), as contrasted with . So also Wolf, Scal., Heinr., Olsh., Meyer, De Wette: not, domatim , ‘from house to house,’ as Erasm., Salmasius, Kuinoel, al.: the words may bear that meaning (see Luk 8:1 ), but we have no trace of such a practice, of holding the successively at different houses.
The . took place at their house of meeting , wherever that was: cf. ch. Act 12:12 ; and see Act 2:42 note.
. . ] they partake of food : see reff.; viz. in these agap or breakings of bread.
] In good Greek, : the adj. (see Palm and Rost) originally implying “free from stones or rocks” ( , , stony or rocky land), and thus simple, even, pure .
Fuente: Henry Alford’s Greek Testament
Act 2:46 . , see note on Act 1:14 . , cf. Act 1:14 . : we are not told how far this participation in the Temple extended, and mention is only made in one place, in Act 21:26 , of any kind of connection between the Apostles or any other Christians and any kind of sacrificial act. But that one peculiar incident may imply that similar acts were not uncommon, and their omission by the Christians at Jerusalem might well have led to an open breach between them and their Jewish countrymen (Hort, Judaistic Christianity , pp. 44, 45). No doubt the Apostles would recommend their teaching to the people by devout attendance at the Temple, cf. Act 3:1 , Act 5:20 ; Act 5:42 , like other Jews. , R.V. “at home” (so in A.V. margin). But all other English versions except Genevan render the words “from house to house” (Vulgate, circa domos ), and this latter rendering is quite possible, cf. Luk 8:1 , Act 15:21 ; Act 20:20 . If we interpret the words of the meeting of the believers in a private house ( privatim in contrast to the , palam ), cf. Rom 16:3 ; Rom 16:5 , 1Co 16:19 , Col 4:15 , Phm 1:2 , it does not follow that only one house is here meant, as Wendt and Weiss suppose by referring to Act 1:13 (see on the other hand Blass, Holtzmann, Zckler, Spitta, Hort) there may well have been private houses open to the disciples, e.g. , the house of John Mark, cf. Dr. Edersheim, Sketches of Jewish Social Life , pp. 259, 260. Hilgenfeld, with Overbeck, rejects the explanation given on the ground that for this , or , would be required an argument which does not however get over the fact that may be used distributively with the singular according to him all is in order if Act 2:42 follows immediately upon 41 a , i.e. , he drops 41 b altogether, and proceeds to omit also the whole of Act 2:43 ; Act 2:45 . : the question has been raised as to whether this expression has the same meaning here as in Act 2:42 , or whether it is used here of merely ordinary meals. The additional words have been taken to support this latter view, but on the other hand if the two expressions are almost synonymous, it is difficult to see why the former should have been introduced here at all, cf. Knabenbauer in loco . It is not satisfactory to lay all the stress upon the omission of the article before , and to explain the expression of ordinary daily meals, an interpretation adopted even by the Romanist Beelen and others. In the Didache 1 the expression , chap. iv. 1, certainly refers to the Eucharist, and in the earlier chap. ix, where the word occurs twice in the sense of broken bread, it can scarcely refer to anything less than the Agape (Salmon, Introd. , p. 565, and Gore, The Church and the Ministry , p. 414, on the value of the Eucharistic teaching in the Didache 1 ). .: the imperf. denotes a customary act, the meaning of the verb with the gen [133] as here is frequently found in classical Greek; cf. LXX, Wis 18:9 , 4Ma 8:8 , AR., and Act 16:18 . : exulting, bounding joy; Vulgate, exultatione , “extreme joy,” Grimm, used by St. Luke twice in his Gospel, Luk 1:14 ; Luk 1:44 only twice elsewhere in the N.T., Heb 1:9 , quotation, and in Jud 1:24 . The word, though not occurring in classical Greek, was a favourite in the LXX, where it occurs no less than eighteen times in the Psalms alone. This “gladness” is full of significance it is connected with the birth of the forerunner by the angel’s message to Zacharias, Luk 1:14 ; the cognate verb , – , common to St. Luke’s Gospel and the Acts, denotes the spiritual and exultant joy with which the Church age after age has rejoiced in the Song of the Incarnation, Luk 1:47 . : rightly derived from a priv. and , stony ground = a smooth soil, free from stones (but see Zckler, in loco , who derives , the noun in use in Greek writers, from , , Macedon. a stone ). The word itself does not occur elsewhere, but , , are all found (Wetstein), and just as the adj [134] signified a man , so the noun here used might well be taken as equivalent to (Overbeck) “in simplicity of heart,” simplicitate , Bengel. Wendt compares the words of Demosthenes, .
[133] genitive case.
[134] adjective.
Fuente: The Expositors Greek Testament by Robertson
temple = temple courts. Greek. hieron. See note on Mat 23:16.
from house to house = at home.
did eat = were partaking of
meat = food. Greek. trophe. nourishment.
gladness. Occurs here; Luk 1:14, Luk 1:44. Heb 1:9. Jud 1:24.
singleness. Greek. aphelotes. Only here.
Fuente: Companion Bible Notes, Appendices and Graphics
46.] -see Luk 24:53. The words need not mean, though they may mean, that they were assembled in Solomons porch, as in ch. Act 5:12-but most probably, that they regularly kept the hours of prayer, ch. Act 3:1.
] domi, privatim (Beng.), as contrasted with . So also Wolf, Scal., Heinr., Olsh., Meyer, De Wette:-not, domatim, from house to house, as Erasm., Salmasius, Kuinoel, al.:-the words may bear that meaning (see Luk 8:1), but we have no trace of such a practice, of holding the successively at different houses.
The . took place at their house of meeting, wherever that was: cf. ch. Act 12:12; and see Act 2:42 note.
. .] they partake of food:-see reff.;-viz. in these agap or breakings of bread.
] In good Greek, : the adj. (see Palm and Rost) originally implying free from stones or rocks (, , stony or rocky land), and thus simple, even, pure.
Fuente: The Greek Testament
Act 2:46. , …) There are four important points here; continuing stedfastly (persevering) in the temple, breaking bread, they partook of, and praising: The fourth of these properly coheres with the first; the third with the second.- , in the temple) in public; as , at home, in private [Engl. Vers., from house to house].-, breaking) Heb. , to break, or to give fragments. Their daily partaking of food is signified, with which often was conjoined the administration of the Eucharist: ch. Act 20:7, note; 1Co 11:20-21 : for it is not probable that in this book of Acts no mention at all should occur of the Holy Supper, whereas there is so frequent mention of baptism; but mention of it is made in a guarded (covert) manner, as was usual at that time, 1Co 10:15 (where Paul is speaking of the Lords Supper), and less frequently. Scripture most wisely holds the middle course between those things which are well known, and those which are proper to be concealed.-, food) Christianity loves exemption from earthly cares, as also simplicity, and shrinks from a variety of arts and professions. Such a life is commended throughout the whole book of Ecclesiastes.-, with [gladness] exultation) This is the fruit of faith, and a characteristic mark of truth.-, simplicity or singleness) Without anxiety for the future, and without envy, as far as those richer than themselves were concerned, without unreasonable (perverse) shame, as far as those poorer than themselves were concerned.
Fuente: Gnomon of the New Testament
daily: Act 1:14, Act 3:1, Act 5:42, Luk 24:53
breaking: Act 2:42, Act 20:7
from house to house: or, at house, Act 1:13, 1Co 11:20-22
did: Act 16:34, Deu 12:7, Deu 12:12, Deu 16:11, Neh 8:10, Ecc 9:7, Luk 11:41, 1Co 10:30, 1Co 10:31
singleness: Psa 86:11, Mat 6:22, Rom 12:8, 2Co 1:12, 2Co 11:3, Eph 6:5, Col 3:22
Reciprocal: Exo 36:29 – coupled Deu 12:18 – rejoice Deu 26:11 – rejoice 1Ki 4:20 – eating 1Ki 8:66 – joyful 2Ch 7:10 – glad 2Ch 30:21 – great gladness Ezr 3:1 – as one Psa 100:2 – Serve Psa 118:15 – voice Son 7:9 – the best Isa 52:8 – with Jer 22:15 – eat Mat 26:26 – and brake Luk 2:20 – General Luk 11:34 – single Joh 16:20 – your Joh 16:22 – But Joh 17:21 – they all Act 2:1 – they Act 5:12 – they Act 13:52 – were Act 15:25 – being Act 20:20 – and have Act 27:35 – and gave 1Co 10:16 – The bread 2Co 8:2 – the abundance Phi 1:27 – in one Phi 2:1 – if any comfort Phi 2:2 – one accord Phi 2:29 – with
Fuente: The Treasury of Scripture Knowledge
6
Continuing is from the same word as continued steadfastly in verse 42, and has the same definition in each passage. The continuing was done daily, hence we know the breaking bread was not the Lord’s Supper, for that was done only on the first day of the week (chapter 20:7); it referred to partaking of food for material purposes in this passage. It was a season of general visiting and social happy times together as brothers and sisters in Christ. Did eat their meat means they partook of their food. Singleness of heart means with humbleness and sincerity.
Fuente: Combined Bible Commentary
Act 2:46. And they, continuing daily with one accord in the temple. The wisdom of the Church of the first days was conspicuously shown in their reverent love for the temple of their fathers. This no doubt, in no small degree contributed to their having (as we read in the next (Act 2:47) verse) favour with all the people. They seemed from the first to have grasped the idea that Christianity as taught by Jesus was only the completion of true Judaism. They were therefore no separatists; they practised rigidly the rites and observances of the old national religion, only supplementing these in private with new prayers and hymns, and with a constant repetition of the sayings of their Master, daily breaking bread together in remembrance of His death and Passion. In distant lands, among great and splendid idol temples, in the midst of dissolute and careless peoples, the religion of the Crucified, unfettered by sacred or patriotic memories, rapidly developed, throwing off gradually but quickly the many restrictions which Judaism in its exclusive spirit presented to any wide and rapid development. Men like Paul and Apollos laid their rites and ordinances tenderly aside, never irreverently perhaps even sorrowfully: but the Spirit led them at last to feel these things had done their work.
And breaking bread from house to house. The remark of Neander admirably explains these words. A single room would no longer contain the present number of converts (in Jerusalem). In addition to their daily resort to the Temple, they met in smaller companies at different places, where they received instruction from their different teachers, and prayed and sang together, and as members of a common family closed their meeting with a meal, at which bread and wine were distributed in memory of the Saviours last supper with His disciples.
With gladness. The calm, serene cheerfulness of the early Christian, even in times of bitter persecution, was ever a subject of much remark. The intense fervour of the faith of these early converts caused them to regard with comparative indifference everything connected with this life; indeed, the desire to depart and be with Christ at times led these devoted confessors so recklessly to court death and agony as to call forth remonstrances from their more famous teachers.
Fuente: A Popular Commentary on the New Testament
This chapter concludes with giving us an account how these primitive Christians spent their time together in the service of God, and in great simplicity and sincerity amongst themselves. They continued daily in the temple; that is, at the usual time of prayer they joined with the Jews in their prayer in the temple: We must not think that they preached sermons, and administered sacraments in the temple; that would not be endured as appeareth Act 4:1.
But having performed their public devotions daily in the temple at the accustomed times of prayers there, they used to resort to a private and particular place to celebrate the Lord’s supper, and afterwards took their ordinary and necessary repast with gladness and singleness of heart.
And thus these holy Christians conversing together with great simplicity, and sincerity, they went on cheerfully in their Christian course, praising God for what he had done for them and by them; and their holy and harmless conversation procured them favour with the generality of the people, who had not their hearts possessed with the prejudice against Christianity, as the Pharisees had. And thus, by the purity blameableness of their lives, the Lord daily added more and more converts to his infant Christian church.
Learn thence, That the work of a thorough and saving conversion upon the hearts, and in the lives of men, is God’s work. It was not the mighty rushing wind, nor the miracle of the fiery cloven tongues, nor St. Peter’s sermon, not any of these, nor all of these, that did or could alone produce this great effect without God, and the internal operation of his Holy Spirit. Therefore it is expressly said, That the Lord added to the church, not St. Peter, nor all the apostles.
Yet note, 2. That though God and his Holy Spirit be the author and efficient cause, yet the preaching of the gospel, and an exemplary conversation agreeably thereunto, were the subordinate helps and instrumental means conducing thereunto. The continued daily in the temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart. And thereby the Lord added to the church daily such as should be saved.
Fuente: Expository Notes with Practical Observations on the New Testament
Daily Occurrences In the Early Church
Those first converts were in the temple daily, likely for Bible study and worship. They also spent time together on a daily basis, as “breaking bread from house to house” would seem to indicate. Their daily partaking of food was done out of hearts filled with “extreme joy” (Thayer) and simplicity, which Lenski says is a noun “derived from an adjective which means ‘without a stone,’ hence perfectly smooth and even, metaphorically, a condition that is undisturbed by anything contrary.” Thus, those early Christians praised God for the forgiveness of sins and the community of believers of which he had made them a part. The other folks who lived in Jerusalem found them to be an acceptable group.
Seemingly as a direct result of their daily activities, Luke goes on to say, “And the Lord added to the church daily those who were being saved” ( Act 2:46-47 ). It is important to realize the Lord is the one responsible for bringing forth fruit. Too many have been too quick to take credit for growth in the church, while often blaming others when there is no growth. Paul said, “I planted, Apollos watered, but God gave the increase. So then neither he who plants is anything, nor he who waters, but God who gives the increase” ( 1Co 3:6-7 ). Like those early Christians, today’s followers of the Lord need to give themselves over to daily study, sharing, meeting together and hearts filled with extreme joy and simplicity. The results might well be daily conversions because we will have once again turned our lives over to the Lord.
Fuente: Gary Hampton Commentary on Selected Books
Act 2:46-47. And continuing daily with one accord With unanimity and fraternal affection; in the temple At the appointed hours of public service. This was their place of rendezvous: and here they worshipped not only on sabbaths, and solemn feast-days, but every day: for to worship God is the daily work of a true Christian, and where there is opportunity, the oftener it is done publicly the better. God loveth the gates of Zion, and so must we: and to have fellowship with God in his ordinances, is the best fellowship we can have with one another. And breaking bread from house to house For they associated as frequently as they could at other times, each family that was of ability entertaining their brethren, especially those that were sojourners in Jerusalem; they eat their meat with gladness and singleness of heart With the greatest joy, on the part of those who made the entertainments; and with disinterested simplicity of heart, in those who received them; and on all sides with the sincerest sentiments of devotion and friendship. Thus did these first Christians carry the same holy and happy temper in which they worshipped God, through all their common actions, eating and working with the same spirit wherewith they prayed, and received the Lords supper! Praising God For the riches of his grace to them, for the wonderful things he had done for them, in redeeming them by the life, death, and resurrection of his Son, for the assurances he had given them of their justification and regeneration through him, and for the bright prospects he had opened before them, of glory and felicity for ever in his presence and kingdom. Having favour with all the people That is, with the generality of them, particularly the common people. So wonderfully had the fear, spoken of Act 2:43, the signs and wonders wrought by the apostles, and the astonishing events which had taken place, restrained the spirit of persecution; which, however, was soon revived, and broke forth in all its fury: and no wonder; for the carnal mind will still be enmity against God, however the outward manifestations of that enmity may, on certain occasions, be checked for a season. In this remarkable passage, then, we have a striking picture of the primitive church, and that in its first days: its state of infancy, indeed, but the state of its greatest innocence. 1st, The members of it were regular in their attendance on holy ordinances, and abounded in all instances of piety and devotion. For Christianity, received in the power of it, will cause men to delight in communion with God in all those ways wherein he has commanded us to meet him, and has promised to meet us. They were, therefore, constant in their attendance on the preaching of the word; frequently received the Lords supper, celebrating that memorial of their Masters death, as persons who were not ashamed to own their relation to, and dependance upon him, who had been crucified; they continued instant in prayer, social and public, as well as private; and abounded in praise and thanksgiving. 2d, Their charity was as eminent as their piety, their joining together in holy ordinances tending greatly to endear them to one another, and to unite them together in disinterested friendship and brotherly affection. Hence they were peculiarly loving and kind to one another, had a deep concern for each others welfare, and were constantly ready to help each other in any way in their power, suffering no one to want what another had. 3d, God owned them for his people, giving daily and signal tokens of his presence with them, and delight in them, bearing testimony to the word of his grace, and causing his power so to attend the ministration of it, that the name of the Lord Jesus was magnified, his kingdom enlarged, and multitudes, both of men and women, were added to the society of the faithful.
O, what an age of golden days! O, what a choice, peculiar race! Joind by the unction from above, In mystic fellowship of love.
Meek, simple followers of the Lamb, They lived, and spake, and thought the same They joyfully conspired to raise Their ceaseless sacrifice of praise.
With grace abundantly endued, A pure, believing multitude; Washd in the Lambs all-cleansing blood Anointed kings and priests to God!
Ye different sects, who all declare, Lo, here is Christ! and Christ is there! Your stronger proofs divinely give, And show me where the Christians live.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
46, 47. The further history of the Church, for a short time, is condensed into this brief statement: (46) “And they, continuing daily with one accord in the temple, and breaking bread from house to house, received their food with gladness and singleness of heart, (47) praising God, and having favor with all the people. And the Lord added those saved every day to the Church.”
Whether the disciples continued to offer sacrifices or not-on which question see Com. xxi. 18-26-that they should “continue daily with one accord in the temple,” was most natural. The temple had been, to them and their fathers, for many generations, the house of God and the place of prayer. The apostles had been led to its sacred precincts by the Savior himself, and here it was that the Holy Spirit had come upon them. Their most holy associations were connected with it, and it would have been doing great violence to their feelings to require them at once to abandon it. This natural reverence for the place continued till its destruction by Titus; and even to this day, the hill where the temple once stood has a peculiarly sacred place in the hearts of Christians. The “breaking bread,” klontes arton, mentioned in this sentence, is not the “breaking of the loaf,” e klasis touartou of verse 42 ; but refers to common meals of which they partook “from house to house.” This is evident from the connection: “breaking bread from house to house, they received their food with gladness and singleness of heart.” It was that breaking of bread in which they “received their food,” which was not done in partaking of the emblematic loaf. There is no evidence that the emblematic loaf was ever broken in mere social gatherings. It belongs exclusively to the Lord’s day.
By the expression “singleness of heart” is meant the concentration of their affections and desires upon a single subject. This devotion and concentration of thought could but result, as it did, in giving the disciples “favor with all the people,” and causing daily additions to the Church.
Those added to the Church daily were not “such as should be saved,” as rendered in the common version, but tous sozomenous, the saved. In what sense they were saved, is a question of some importance. Dr. Hackett says: “The doctrine is that those who embrace the gospel adopt the infallible means of being saved.” This is, undoubtedly, true doctrine; but it is not what is taught in the passage; for Luke speaks not of those who daily embraced the means of salvation, but of those who were saved. The view expressed by Alexander, that “men are said to be saved, not only in reference to the final consummation, but to the inception of the saving work,” is a nearer approach to the true conception, but still falls short of it. It is not an inception of the saving work, of which Luke speaks, but the salvation referred to is complete; the parties spoken of being called “the saved.” Both these learned commentators, by keeping their minds fixed upon a future state as offering the only fulfillment of the word “saved,” have failed to discover the exact sense in which it is here used by the historian. Primarily, the term save means simply to make safe. In the religious sense, it means to make safe from the consequences of sin. If men had never sinned, they could not be saved, seeing they would be already safe. But having sinned, they are saved when they are made safe from the consequences of their sins. This is done when their sins are forgiven. At the moment a penitent sinner obtains pardon, he is, so far as the past is concerned, completely saved. It is in this sense that the parties in this case added to the Church are called “the saved.” Paul uses the term in the same sense when he says of God, “According to his mercy he saved us, by the laver of regeneration, and the renewing of the Holy Spirit.”
The fact that the Lord added the saved, or pardoned, to the Church, justifies two conclusions: first, That men are entitled to membership in the Church the moment they are pardoned; second, That men should join the Church, not as a means of obtaining pardon, but because they have already obtained it. The former conclusion shows that it is unscriptural to admit, as some parties do, that certain persons are pardoned, and yet refuse them Church-fellowship. The latter condemns the practice observed by others, of received persons to membership “as a means of grace;” i. e., as a means of obtaining pardon.
Fuente: McGarvey and Pendleton Commentaries (New Testament)
HOUSEHOLD PREACHING
46. And they were daily persevering with one accord in the temple and breaking bread from house to house; they received their food with gladness and purity of heart, praising God and having grace toward all the people. Here we find that the hundred and twenty, augmented by the mighty force of the three thousand converts, turned loose on the metropolis and the surrounding country, preaching from house to house. This explains the reason why five thousand more were speedily converted, at once swelling the Pentecostal church to eight thousand. The great delinquency of the present age is this original policy of preaching to people in their homes. Here we see that they entered family circles indiscriminately, preaching and praying till they convert them to the Christhood of Jesus, the great salient truth and fact of apostolic preaching, then they seal their profession of discipleship by baptism and confirm them by the eucharist. This is the grand open field for the holiness people to win a crown of glory, evangelize the world and bring back our King. So let us go preaching from house to house as they did at Pentecost. When I was sanctified thirty years ago I at once became an indefatigable household preacher. I ran all over my circuit regardless of membership in my church or any other, entering every house and preaching the living Word. My conference soon fell into the habit of sending me to the hardest and deadest appointments in all the land. While I ran into every house, prayed and preached in every home, prevailing on them to come to my meeting, which I kept running the whole year, God came down, shook the whole country with the tread of a spiritual earthquake, mighty revivals swept like cyclones, and while all the churches in my boundary were signally blessed and received many additions to their membership, I used to go up to my annual conference at the end of the year and report in my own pastorate three times as many members as I began with. Sad to say, the apostolic household preaching in the church of the present day is a lost art. The preacher goes round calling on his own members only, talks to them a few minutes about Vanity Fair and does not so much as pray for them. He would better stay at home. Such pastoral visiting is an insult to the common salvation and a grief to the Holy Ghost.
Fuente: William Godbey’s Commentary on the New Testament
2:46 {14} And they, continuing daily with one accord in the temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart,
(14) The faithful came together at the beginning with tremendous results, not only for the hearing of the word, but also to eat.
Fuente: Geneva Bible Notes
This progress report summarizes the growth of the church thus far. It is one of seven in Acts each of which concludes a major advance of the church in its worldwide mission (cf. Act 6:7; Act 9:31; Act 12:24; Act 16:5; Act 19:20; Act 28:30-31). [Note: See Witherington’s excursus on the summaries in Acts, pp. 157-59.]
The believers met with one another daily, enjoying the unity of the Spirit. They congregated in the temple area probably for discussion and evangelization (cf. Act 3:11; Act 5:12). Probably these Jewish believers considered themselves the true remnant within Israel until they began to realize the distinctiveness of the church. They ate meals and observed the Lord’s Supper together in homes. In the ancient Near East eating together reflected a common commitment to one another and deep fellowship. A meal shared together was both a mark and a seal of friendship. In contemporary pagan religions the meal formed the central rite of the religion because it established communion between the worshippers and between the worshippers and their god. In Judaism too eating some of the offerings of worship symbolized these things, especially the peace offering.
Public church buildings were unknown until the third century. At the time chapter two records, there was no significant opposition to the Christian movement, though there was, of course, difference of opinion about Jesus. The believers enjoyed the blessing of their Jewish brethren. People trusted Christ daily, and the Lord added these to the church so that it grew steadily. Luke, in harmony with his purpose (Act 1:1-2), stressed the Lord Jesus’ work in causing the church to grow (Act 2:47; cf. Mat 16:18).
". . . this is one of the few references in Acts to the Christians worshipping God in the sense of rendering thanks to him. The fewness of such phrases reminds us that according to the New Testament witness Christian gatherings were for instruction, fellowship, and prayer; in other words for the benefit of the people taking part; there is less mention of the worship of God, although of course this element was not absent." [Note: Marshall, The Acts . . ., pp. 85-86.]
"Christianity was no proletarian movement. It appealed to a broad spectrum of classes." [Note: David A. Fiensy, "The Composition of the Jerusalem Church," in The Book of Acts in Its First Century Setting; Vol. 4: The Book of Acts in Its Palestinian Setting, p. 230.]