Exegetical and Hermeneutical Commentary of Acts 2:42
And they continued steadfastly in the apostles’ doctrine and fellowship, and in breaking of bread, and in prayers.
42. And they continued stedfastly in the apostles’ doctrine ] i.e. They allowed nothing to interfere with the further teaching which the Apostles no doubt gave to the newly baptized. The converts would naturally seek to hear all the particulars of the life of Him whom they had accepted as Lord and Christ, and such narratives would form the greatest part of the teaching of the Apostles at the first.
and fellowship ] That communion, or holding all things common, of which a more full description is given in the following verses, and which would bind them most closely into one society.
breaking of bread ] The earliest title of the Holy Communion and that by which it is mostly spoken of in Scripture. (See Act 20:7; 1Co 10:16, &c.) In consequence of the omission here and elsewhere of any mention of the wine, an argument has been drawn for communion in one kind. But it is clear from the way in which St Paul speaks of the bread and the cup in the same breath, as it were, that such a putting asunder of the two parts of the Sacrament which Christ united is unwarranted by the practice of the Church of the Apostles.
and in prayers ] The Greek has the article here, and stress has sometimes been laid on this, as though the Church at this early date had some settled form of prayer. But it is enough to refer to Act 1:14, where the article is also found, but which few would wish to construe “they continued stedfastly in the prayer.”
Fuente: The Cambridge Bible for Schools and Colleges
And they continued stedfastly – They persevered in, or they adhered to. This is the inspired record of the result. That any of these apostatized is nowhere recorded, and is not to be presumed. Though they had been suddenly converted; though they were suddenly admitted to the church; though they were exposed to much persecution and contempt, and to many trials, yet the record is that they adhered to the doctrines and duties of the Christian religion. The word rendered continued stedfastly – proskarterountes – means attending one, remaining by his side, not leaving or forsaking him.
The apostles doctrine – This does not mean that they held or believed the doctrines of the apostles, though that was true; but it means that they adhered to, or attended on, their teaching or instruction. The word doctrine has now a technical sense, and means a collection and arrangement of abstract views supposed to be contained in the Bible. In the Scriptures the word means simply teaching; and the expression here denotes that they continued to attend on their instructions. One evidence of conversion is a desire to be instructed in the doctrines and duties of religion, and a willingness to attend on the preaching of the gospel.
And fellowship – The word rendered fellowship, koinonia, is often rendered communion. It properly denotes having things in common, or participation, society, friendship. It may apply to anything which may be possessed in common, or in which all may partake. Thus, all Christians have the same hope of heaven; the same joys; the same hatred of sin; the same enemies to contend with. Thus, they have the same subjects of conversation, of feeling, and of prayer; or they have communion in these things. And thus the early Christians had their property in common. The word here may apply to either or to all of these things to their conversation, their prayers, their dangers, or their property; and means that they were united to the apostles, and participated with them in whatever befell them. It may be added that the effect of a revival of religion is to unite Christians more and more, and to bring those who were before separated to union and love. Christians feel that they are a band of brethren, and that, however much they were separated before they became Christians, now they have great and important interests in common; they are united in feelings, in interests, in dangers, in conflicts, in opinions, and in the hopes of a blessed immortality.
Breaking of bread – The Syriac renders this the eucharist or the Lords Supper. It cannot, however, be determined whether this refers to their partaking of their ordinary food together, or to feasts of charity, or to the Lords Supper. The bread of the Hebrews was made commonly into cakes, thin, hard, and brittle, so that it was broken instead of being cut. Hence, to denote intimacy or friendship, the phrase to break bread together would be very expressive in the same way as the Greeks denoted it by drinking together, sumposion. From the expression used in Act 2:44, compare with Act 2:46, that they had all things common, it would rather seem to be implied that this referred to the participation of their ordinary meals. The action of breaking bread was commonly performed by the master or head of a family immediately after asking a blessing (Lightfoot).
In prayers – This was one effect of the influence of the Spirit, and an evidence of their change. A genuine revival will be always followed by a love of prayer.
Fuente: Albert Barnes’ Notes on the Bible
Verse 42. They continued steadfastly in the apostles’ doctrine] They received it, retained it, and acted on its principles.
And fellowship] , community; meaning association for religious and spiritual purposes, The community of goods cannot be meant; for this is mentioned Acts 2:44; Acts 2:45, where it is said, they had all things common.
And in breaking of bread] Whether this means the holy eucharist, or their common meals, it is difficult to say. The Syriac understands it of the former. Breaking of bread was that act which preceded a feast or meal, and which was performed by the master of the house, when he pronounced the blessing-what we would call grace before meat. See the form on Mt 26:26.
And in prayers.] In supplications to God for an increase of grace and life in their own souls; for establishment in the truth which they had received, and for the extension of the kingdom of Christ in the salvation of men. Behold the employment of the primitive and apostolic Church.
1. They were builded up on the foundation of the prophets and apostles, Jesus Christ himself being the corner stone.
2. They continued steadfastly in that doctrine which they had so evidently received from God.
3. They were separated from the world, and lived in a holy Christian fellowship, strengthening and building up each other in their most holy faith.
4. They were frequent in breaking bread; in remembrance that Jesus Christ died for them.
5. They continued in prayers; knowing that they could be no longer faithful than while they were upheld by their God; and knowing also that they could not expect his grace to support them, unless they humbly and earnestly prayed for its continuance.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
They continued stedfastly, speaks the reality of their conversion, and that they were not only for the present affected with what they had heard and seen. These three parts of worship were frequently, if not always, in those purer times used together: though some understand by breaking of bread, their civil fellowship and community, yet breaking being a holy rite used by our Saviour, at the institution of his supper, Mat 26:26, and breaking of bread being here put in conjunction with preaching and praying, the celebration of the eucharist, if not only meant, is chiefly to he understood in this place.
Prayers; all those kinds of prayers mentioned by St. Paul, 1Ti 2:1, as also their frequent praying, is implied. Thus, by a united force, they laboured to pull down mercies upon themselves and others, and to do violence unto the kingdom of heaven.
Fuente: English Annotations on the Holy Bible by Matthew Poole
42. continued steadfastlyin“attended constantly upon.”
the apostles’doctrine“teaching”; giving themselves up to theinstructions which, in their raw state, would be indispensable to theconsolidation of the immense multitude suddenly admitted to visiblediscipleship.
fellowshipin itslargest sense.
breaking of breadnotcertainly in the Lord’s Supper alone, but rather in frugal repaststaken together, with which the Lord’s Supper was probably conjoineduntil abuses and persecution led to the discontinuance of the commonmeal.
prayersprobably,stated seasons of it.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And they continued steadfastly in the apostles’ doctrine,…. And which is the same with the doctrine of Christ, of which he is the author, preacher, and subject; the substance of which is peace, pardon, righteousness, and salvation by him: this the apostles received from Christ, and constantly taught in their ministry; for which reason, it is called theirs; and this these young converts had embraced gladly; and were not only believers of it, but persevering believers; they were constant hearers of it; they continually attended on the ministry of the apostles, and held fast the form of sound words they had received from them; and stood fast in the faith of the Gospel, notwithstanding all the reproach cast upon it, and the afflictions they endured for it:
and fellowship; with the apostles and other saints, in spiritual conversation with them, in private, and in communion with them at the Lord’s table in public: and so the Vulgate Latin reads this clause, in connection with the next, thus, “in the communication of breaking of bread”; to which agrees the Syriac version, and “they communicated in prayer, and in breaking of the eucharist”; though it seems better to understand this of a distinct branch of fellowship, or communication, and may rather intend liberality and beneficence, in which sense it is used, Ro 15:26 and so expresses their constant contributions towards the support of the apostles, as ministers of the word and of the poor members of the church; a duty which, in both its branches, is incumbent on those who have it in their power to perform, and which these first Christians were remarkable for:
and in breaking of bread; or “of the eucharist”: as the Syriac version renders it, which was an usual name with the ancients for the Lord’s supper; and which seems to be intended here, and not eating common bread, or a common meal; seeing it is here mentioned with religious exercises: and though the Jews used to begin their meals with breaking of bread, yet the whole repast, or meal, is never by them called by that name; and for what reason these saints should be commended for keeping their common meals, cannot be said, unless to show their sociableness, agreement, and brotherly love in eating together; and which is not hinted at here, but in Ac 2:46 where it is mentioned as something distinct from this: it seems rather therefore to design, that they were constant at the Lord’s table, kept their places there, and duly attended whenever the ordinance was administered:
and in prayers: not only in their closets, and in their families, but in the church; in the public prayers of the church, they observed all opportunities of this kind, and gladly embraced them.
Fuente: John Gill’s Exposition of the Entire Bible
| The Fellowship of the Disciples. |
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42 And they continued stedfastly in the apostles’ doctrine and fellowship, and in breaking of bread, and in prayers. 43 And fear came upon every soul: and many wonders and signs were done by the apostles. 44 And all that believed were together, and had all things common; 45 And sold their possessions and goods, and parted them to all men, as every man had need. 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, 47 Praising God, and having favour with all the people. And the Lord added to the church daily such as should be saved.
We often speak of the primitive church, and appeal to it, and to the history of it; in these verses we have the history of the truly primitive church, of the first days of it, its state of infancy indeed, but, like that, the state of its greatest innocence.
I. They kept close to holy ordinances, and abounded in all instances of piety and devotion, for Christianity, admitted in the power of it, will dispose the soul to communion with God in all those ways wherein he has appointed us to meet him and promised to meet us.
1. They were diligent and constant inn their attendance upon the preaching of the word. They continued in the apostles’ doctrine, and never disowned nor deserted it; or, as it may be read, they continued constant to the apostles’ teaching or instruction; by baptism they were discipled to be taught, and they were willing to be taught. Note, Those who have given up their names to Christ must make conscience of hearing his word; for thereby we give honour to him, and build up ourselves in our most holy faith.
2. They kept up the communion of saints. They continued in fellowship (v. 42), and continued daily with one accord in the temple, v. 46. They not only had a mutual affection to each other, but a great deal of mutual conversation with each other; they were much together. When they withdrew from the untoward generation, they did not turn hermits, but were very intimate with one another, and took all occasions to meet; wherever you saw one disciple, you would see more, like birds of a feather. See how these Christians love one another. They were concerned for one another, sympathized with one another, and heartily espoused one another’s interests. They had fellowship with one another in religious worship. They met in the temple: there was their rendezvous; for joint-fellowship with God is the best fellowship we can have with one another, 1 John i. 3. Observe, (1.) They were daily in the temple, not only on the days of the sabbaths and solemn feasts, but on other days, every day. Worshipping God is to be our daily work, and, where there is opportunity, the oftener it is done publicly the better. God loves the gates of Zion, and so must we. (2.) They were with one accord; not only no discord nor strife, but a great deal of holy love among them; and they heartily joined in their public services. Though they met with the Jews in the courts of the temple, yet the Christians kept together by themselves, and were unanimous in their separate devotions.
3. They frequently joined in the ordinance of the Lord’s supper. They continued in the breaking of bread, in celebrating that memorial of their Master’s death, as those that were not ashamed to own their relation to, and their dependence upon, Christ and him crucified. They could not forget the death of Christ, yet they kept up this memorial of it, and made it their constant practice, because it was an institution of Christ, to be transmitted to the succeeding ages of the church. They broke bread from house to house; kat oikon—house by house; they did not think fit to celebrate the eucharist in the temple, for that was peculiar to the Christian institutes, and therefore they administered that ordinance in private houses, choosing such houses of the converted Christians as were convenient, to which the neighbours resorted; and they went from one to another of these little synagogues or domestic chapels, houses that had churches in them, and there celebrated the eucharist with those that usually met there to worship God.
4. They continued in prayers. After the Spirit was poured out, as well as before, while they were waiting for him, they continued instant in prayer; for prayer will never be superseded till it comes to be swallowed up in everlasting praise. Breaking of bread comes in between the work and prayer, for it has reference to both, and is a help to both. The Lord’s supper is a sermon to the eye, and a confirmation of God’s word to us; and it is an encouragement to our prayers, and a solemn expression of the ascent of our souls to God.
5. They abounded in thanksgiving; were continually praising God, v. 47. This should have a part in every prayer, and not be crowded into a corner. Those that have received the gift of the Holy Ghost will be much in praise.
II. They were loving one to another, and very kind; their charity was as eminent as their piety, and their joining together in holy ordinances knit their hearts to each other, and very much endeared them to one another.
1. They had frequent meetings for Christian converse (v. 44): All that believed were together; not all those thousands in one place (this was impracticable); but, as Dr. Lightfoot explains it, they kept together in several companies or congregations, according as their languages, nations, or other associations, brought them and kept them together. And thus joining together, because it was apart from those that believed not, and because it was in the same profession and practice of the duties of religion, they are said to be together, epi to auto. They associated together, and so both expressed and increased their mutual love.
2. They had all things common; perhaps they had common tables (as the Spartans of old), for familiarity, temperance and freedom of conversation; they ate together, that those who had much might have the less, and so be kept from the temptations of abundance; and they who had little might have the more, and so be kept from the temptations of want and poverty. Or, There was such a concern for one another, and such a readiness to help one another as there was occasion, that it might be said, They had all things common, according to the law of friendship; one wanted not what another had; for he might have it for the asking.
3. They were very cheerful, and very generous in the use of what they had. Besides the religion that was in their sacred feasts (their breaking bread from house to house) a great deal of it appeared in their common meals; they did eat their meat with gladness and singleness of heart. They brought the comforts of God’s table along with them to their own, which had two good effects upon them:– (1.) It made them very pleasant, and enlarged their hearts with holy joy; they did eat their bread with joy, and drank their wine with a merry heart, as knowing that God now accepted their works. None have such cause to be cheerful as good Christians have; it is a pity but that they should always have hearts to be so. (2.) It made them very liberal to their poor brethren, and enlarged their hearts in charity. They did eat their meat with singleness of heart, en apheloteti kardias—with liberality of heart; so some: they did not eat their morsels alone, but bade the poor welcome to their table, not grudgingly, but with all the hearty freedom imaginable. Note, It becomes Christians to be open-hearted and open-handed, and in every good work to sow plentifully, as those on whom God hath sown plentifully, and who hope to reap so.
4. They raised a fund for charity (v. 45): They sold their possessions and goods; some sold their lands and houses, others their stocks and the furniture of their houses, and parted the money to their brethren, as every man had need. This was to destroy, not property (as Mr. Baxter says), but selfishness. Herein, probably, they had an eye to the command which Christ gave to the rich man, as a test of his sincerity, Sell that thou hast, and give to the poor. Not that this was intended for an example to be a constant binding rule, as if all Christians in all places and ages were bound to sell their estates, and give away the money in charity. For St. Paul’s epistles, after this, often speak of the distinction of rich and poor, and Christ hath said that the poor we always have with us, and shall have, and the rich must be always doing them good out of the rents, issues, and profits, of their estates, which they disable themselves to do, if they sell them, and give all away at once. But here the case was extraordinary (1.) They were under no obligation of a divine command to do this, as appears by what Peter said to Ananias (ch. v. 4): Was it not in thine own power? But it was a very commendable instance of their raisedness above the world, their contempt of it, their assurance of another world, their love to their brethren, their compassion to the poor, and their great zeal for the encouraging of Christianity, and the nursing of it in its infancy. The apostles left all to follow Christ, and were to give themselves wholly to the word and prayer, and something must be done for their maintenance; so that this extraordinary liberality was like that of Israel in the wilderness towards the building of the tabernacle, which needed to be restrained, Exo 36:5; Exo 36:6. Our rule is, to give according as God has blessed us; yet, in such an extraordinary case as this, those are to be praised who give beyond their power, 2 Cor. viii. 3. (2.) They were Jews that did this, and those who believed Christ must believe that the Jewish nation would shortly be destroyed, and an end put to the possession of estates and goods in it, and, in the belief of this, they sold them for the present service of Christ and his church.
III. God owned them, and gave them signal tokens of his presence with them (v. 43): Many wonders and signs were done by the apostles of divers sorts, which confirmed their doctrine, and incontestably proved that it was from God. Those that could work miracles could have maintained themselves and the poor that were among them miraculously, as Christ fed thousands with a little food; but it was as much for the glory of God that it should be done by a miracle of grace (inclining people to sell their estates, to do it) as if it had been done by a miracle in nature.
But the Lord’s giving them power to work miracles was not all he did for them; he added to the church daily. The word in their mouths did wonders, and God blessed their endeavours for the increase of the number of believers. Note, It is God’s work to add souls to the church; and it is a great comfort both to ministers and Christians to see it.
IV. The people were influenced by it; those that were without, the standers by, that were spectators. 1. They feared them, and had a veneration for them (v. 43): Fear came upon every soul, that is, upon very many who saw the wonders and signs done by the apostles, and were afraid lest their not being respected as they should be would bring desolation upon their nation. The common people stood in awe of them, as Herod feared John. Though they had nothing of external pomp to command external respect, as the scribes’ long robes gained them the greetings in the market-places, yet they had abundance of spiritual gifts that were truly honourable, which possessed men with an inward reverence for them. Fear came upon every soul; the souls of people were strangely influenced by their awful preaching and living. 2. They favoured them. Though we have reason to think there were those that despised them and hated them (we are sure the Pharisees and chief priests did), yet far the greater part of the common people had a kindness for them–they had favour with all the people. Christ was so violently run upon and run down by a packed mob, which cried, Crucify him, crucify him, that one would think his doctrine and followers were never likely to have an interest in the common people any more. And yet here we find them in favour with them all, by which it appears that their prosecuting Christ was a sort of force put upon them by the artifices of the priests; now they returned to their wits, to their right mind. Note, Undissembled piety and charity will command respect; and cheerfulness in serving God will recommend religion to those that are without. Some read it, They had charity to all the people—charin echontes pros holon ton laon; they did not confine their charity to those of their own community, but it was catholic and extensive; and this recommended them very much. 3. They fell over to them. Some or other were daily coming in, though not so many as the first day; and they were such as should be saved. Note, Those that God has designed for eternal salvation shall one time or other be effectually brought to Christ: and those that are brought to Christ are added to the church in a holy covenant by baptism, and in holy communion by other ordinances.
Fuente: Matthew Henry’s Whole Bible Commentary
They continued steadfastly ( ). Periphrastic active imperfect of as in Ac 1:14 (same participle in verse 46).
Fellowship (). Old word from (partner, sharer in common interest) and this from what is common to all. This partnership involves participation in, as the blood of Christ (Php 2:1) or co-operation in the work of the gospel (Php 1:5) or contribution for those in need (2Cor 8:4; 2Cor 9:13). Hence there is wide diversity of opinion concerning the precise meaning of in this verse. It may refer to the distribution of funds in verse 44 or to the oneness of spirit in the community of believers or to the Lord’s Supper (as in 1Co 10:16) in the sense of communion or to the fellowship in the common meals or (love-feasts).
The breaking of bread ( ). The word is an old word, but used only by Luke in the N.T. (Luke 24:35; Acts 2:42), though the verb occurs in other parts of the N.T. as in verse 46. The problem here is whether Luke refers to the ordinary meal as in Lu 24:35 or to the Lord’s Supper. The same verb is used of breaking bread at the ordinary meal (Lu 24:30) or the Lord’s Supper (Lu 22:19). It is generally supposed that the early disciples attached so much significance to the breaking of bread at the ordinary meals, more than our saying grace, that they followed the meal with the Lord’s Supper at first, a combination called or love-feasts. “There can be no doubt that the Eucharist at this period was preceded uniformly by a common repast, as was the case when the ordinance was instituted” (Hackett). This led to some abuses as in 1Co 11:20. Hence it is possible that what is referred to here is the Lord’s Supper following the ordinary meal. “To simply explain as=’The Holy Communion’ is to pervert the plain meaning of words, and to mar the picture of family life, which the text places before us as the ideal of the early believers” (Page). But in Ac 20:7 they seem to have come together especially for the observance of the Lord’s Supper. Perhaps there is no way to settle the point conclusively here.
The prayers ( ). Services where they prayed as in 1:14, in the temple (Ac 3:1), in their homes (4:23).
Fuente: Robertson’s Word Pictures in the New Testament
Continued steadfastly. See on ch. Act 1:14.
Doctrine [] . Better, teaching.
Fellowship [] . From koinov, common. A relation between individuals which involves a common interest and a mutual, active participation in that interest and in each other. The word answers to the Latin communio, from communis, common. Hence, sometimes rendered communion, as 1Co 10:16; 9 Corinthians 1Co 13:14. Fellowship is the most common rendering. Thus Phi 1:5 : “your fellowship in the gospel,” signifying co – operation in the widest sense; participation in sympathy, suffering, and labor. Compare 1Jo 1:3, 6, 7. Occasionally it is used to express the particular form which the spirit of fellowship assumes; as in Rom 14:26; Heb 13:16, where it signifies the giving of alms, but always with an emphasis upon the principle of Christian fellowship which underlies the gift.
Breaking [] . Used by Luke only, and only in the phrase breaking of bread. The kindred verb klazw or klaw, to break, occurs often, but, like the noun, only of breaking bread. Hence used to designate the celebration of the Lord ‘s Supper.
Prayers [] . Always of prayer to God. Compare on dehseiv, prayers, Luk 5:33; and besought, Luk 8:38.
Fuente: Vincent’s Word Studies in the New Testament
1) “And they continued steadfastly,” (esan de proskaterountes) “And they were steadfastly continuing, pursuing, or going on;- The “they” refers to the three thousand who had both received Jesus Christ voluntarily, Joh 1:11-12, and had subsequently been baptized voluntarily, and then continued in the new covenant (testament) company, called the church, that they might by the church be taught to observe the “all things” commanded of the Lord, Mat 28:19-20.
2) “In the apostles’ doctrine,” (te didache ton apostolon) “in the teaching of the apostles,” following their leadership and instruction, as the apostles sought to obey Jesus Christ in teaching these new-made, baptized disciples the observance of all things the Lord had commanded them, Joh 20:21; Rom 6:16; Luk 9:23. The apostles’ doctrines were those Jesus had given them to observe, Joh 15:14.
3) “And fellowship,” (kai te koinonia) “And they were continually going on in common fellowship,” from day to day, in one accord, as when the church waited for the Holy Spirit to come down as comforter and for empowering of the church, to abide with and in her forever, Act 1:14; They shared not only the common Spirit but also shared food and shelter to meet the needs of each, bearing and sharing one another’s burdens, Gal 6:2.
4) “And in breaking of bread,” (te klasei tou artou) “Even in the breaking of the loaf,” to meet their daily need for the staff of life; There is a serious question regarding the view held by some that this alludes to the Lord’s Supper. It is apparently a description of daily witnessing fellowship among the new covenant church, without an half-allusion to the Lord’s Supper, with no mention of the wine or fruit of the vine or of the breaking of bread as a memorial.
5) “And in prayers,” (kai tais peoseuchais) “As well as continually pursuing in prayers,” the will of God and instructions of their Lord, praying always, as their Lord had taught; Eph 6:18; 1Th 5:17; Col 4:2.
Fuente: Garner-Howes Baptist Commentary
42. In their doctrine Luke doth not only commend in them the constancy of faith or of godliness, but he saith, also, that they did constantly give themselves to those exercises which serve to the confirmation of faith; to wit, that they studied continually to profit by hearing the apostles; that they gave themselves much to prayer; that they did use fellowship and breaking of bread very much.
As touching prayer and doctrine the sense is plain. Communication or fellowship, and breaking of bread, may be taken diversely. Some think that breaking of bread doth signify the Lord’s Supper; other some do think that it signifieth alms; other some that the faithful did banquet together (138) among themselves. Some do think that κοινωνια, doth signify the celebrating of the Holy Supper; but I do rather agree to those others who think that the same is meant by the breaking of bread. For κοινωνια, unless it have somewhat added unto it, is never found in this sense; therefore, I do rather refer it unto mutual society and fellowship, unto alms, and unto other duties of brotherly fellowship. And my reason why I would rather have breaking of bread to be understood of the Lord’s Supper in this place is this, because Luke doth reckon up those things wherein the public estate of the Church is contained. Yea, he expresseth in this place four marks whereby the true and natural face of the Church may be judged. Do we then seek the true Church of Christ? The image thereof is lively depainted and set forth (139) unto us in this place. And he beginneth with doctrine which is, as it were, the soul of the Church. Neither doth he name all manner of doctrine, but the doctrine of the apostles, that is, that which the Son of God had delivered by their hands. Therefore, wheresoever the pure voice of the gospel doth sound, where men continue in the profession thereof, where they exercise themselves in hearing the same ordinarily that they may profit, without all doubt there is the Church.
Hereby we may easily gather how frivolous the boasting of the Papists is, whilst that they carelessly (140) thunder out with fall mouth the name of the Church; whereas, notwithstanding, they have most filthily corrupted the doctrine of the apostles. For if it be duly examined, we shall find no sound part at all; and in most points they do as much dissent from the same, and have as little agreement therewith as light with darkness. The rule of worshipping God, which ought to be fetched out of the pure Word of God alone, is only made and patched together (141) amongst the Papists, of the superstitious inventions of men. They have translated unto the merits of works the hope of salvation, which ought to have rested in Christ alone. The invocation of God is altogether polluted with innumerable profane dotings of men. Finally, whatsoever is heard amongst them, it is either a deforming of the apostles’ doctrine, or else a clear overthrowing (and destroying) of the same. Therefore, we may as easily refute the foolish arrogancy of the Papists, as they can cloak their dealings with the title of the Church. For this shall be the state, (142) whether they have retained the purity of doctrine, from which they are as far as hell is from heaven. But they are wise enough in that point, because they will have no controversy moved about doctrine. But we, as I have said, may freely contemn that vain visor, [mask,] forasmuch as the Spirit of God doth pronounce that the Church is principally to be (esteemed and) discerned by this mark, if the simplicity or purity of the doctrine delivered by the apostles do flourish (and be of force) in the same.
In fellowship. This member and the last do flow from the first, as fruits or effects. For doctrine is the bond of brotherly fellowship amongst us, and doth also set open unto us the gate unto God, that we may call upon him. And the Supper is added unto doctrine instead of a confirmation. Wherefore, Luke doth not in vain reckon up these four things, when as he will describe unto us the well-ordered state of the Church. And we must endeavor to keep and observe this order, if we will be truly judged to be the Church before God and the angels, and not only to make boast of the name (143) thereof amongst men. It is certain that he speaketh of public prayer. And for this cause it is not sufficient for men to make their prayers at home by themselves, unless they meet altogether to pray; wherein consisteth also the profession of faith.
(138) “ Communiter,” in common.
(139) “ Ad vivum depicta,” painted to the life.
(140) “ Secure,” confidently.
(141) “ Conflata est,” compounded.
(142) “ Hic enim erit status,” for the state (of the question) shall be.
(143) “ Inane…nomen,” the empty name.
Fuente: Calvin’s Complete Commentary
CRITICAL REMARKS
Act. 2:42. They continued steadfastly.Lit. constantly applying themselves unto, or being engaged in. A term characteristic of Luke (see Act. 2:46; Act. 6:4; Act. 8:13; Act. 10:7). The apostles doctrineI.e., listening to and applying to themselves the teaching of the Twelve. From this expression, , the title of Didache seems to have been borrowed. (Compare Wohlenberg, Die Lehre der Zwlf Apostel, s. 49). And fellowship.Rather, and in fellowship, but whether:
(1) unity of spirit and brotherly intercourse with one another (Gal. 2:9), or
(2) in acts of sacramental communion, or
(3) in communicationi.e., distribution of money (Rom. 15:26) is disputed. The second sense is excluded by the fact that fellowship was not used to mean communion in the Lords Supper before the fourth century. The third, though supported by eminent authorities (Olshausen, Bengel, Zckler, Hackett, Spence, and others), does not appear so good as the first (Meyer, Holtzmann, Alford, Lechler, and others). Breaking of bread meant the Lords Supper, as in Luk. 22:12; Luk. 20:7-11; 1Co. 11:23. Prayers were public and private devotions (Act. 3:1; Act. 4:24).
Act. 2:44. All things common.This pointed not merely to an exuberant and spontaneous liberality (De Wette, Neander, Bengel), but to an actual community of goodswhich, however, was not legally instituted, but voluntarily practised. See Act. 4:32 ff., Act. 5:1. A sort of community of goods appears already to have existed in the lifetime of Christ. See Luk. 8:3; Joh. 12:6; Joh. 13:29 (Holtzmann).
Act. 2:46. From house to house, though not inadmissible (Tit. 1:5; compare , Act. 20:20, and , Luk. 8:1), should perhaps be rendered at home (Philippians 2), as distinguished from in the temple. Possibly both ideas should be included, as the number of believers was already too large to find accommodation in one house.
Act. 2:47. Added to the Church should be added, the words to the Church being omitted in the best MSS., and together, , found in its stead. Such as should be saved.Rather, such as are being saved. The present participle denoting a process rather than a completed fact. The Greek should have been , to signify that they had already secured their salvation; and to signify that they were certain of its completion (Hackett).
HOMILETICAL ANALYSIS.Act. 2:42-47
The Pentecostal Church; or, the Daily Life of Primitive Believers
I. The leaders of the Church.The apostles, who were employed in two ways:
1. Teaching. Instructing the newly baptised converts in the elements of Christian truth. Baptising and teaching the order prescribed by Christ (Mat. 28:19-20). This traverses the idea that baptism should not be administered to infants because these cannot understand the gospel before being baptised.
2. Working miracles. Doing signs and wonders; most likely healing sick persons. The curing of the lame man (Act. 3:1-10) an example of their activity in this direction. Their works secured a hearing for their words. Good works should always accompany good words.
II. The members of the Church.
1. The New Converts. Devoted to four things:
(1) Waiting on the teaching of the apostles. An example for young Christians, who should desire the sincere milk of the world that they might grow thereby (1Pe. 2:2).
(2) Cultivating religious fellowship with one another. Joining, doubtless, in common acts of worship and mutual deeds of kindness. So should Christs disciples not forsake the assembling of themselves together (Heb. 10:25), or forget to be kindly affectioned one to another (Eph. 4:32), speaking to one another in psalms and hymns and spiritual songs (Eph. 5:19), and endeavouring to preserve the unity of the Spirit in the bond of peace (Eph. 4:3).
(3) Celebrating the Lords Supper. At first observed on the evening of every day, at the close of a common meal or lovefeast (Agap), it gradually came to be dissociated from the lovefeast, and to be celebrated at wider intervals.
(4) Engaging in acts of devotion. Praying both in public in the temple and privately at home. Perhaps using the prayers of the Jewish sanctuary; more likely employing the prayer which Christ had taught His disciples (Mat. 6:9); and outpouring besides, in speech of their own, their hearts desires for themselves and for one another.
2. The whole body of believers. Of these, who also continued daily in the temple praising God and celebrating the Lords Supper in their homes, three things additional are recorded:
(1) They maintained visible unity among themselves. Not only being of one accord, but meeting in one place. Not necessarily in one building all at once, since a commodious enough chamber might be difficult to find in Jerusalem, but in separate groups in different rooms, the essential thing about their meetings being that they were characterised by a spirit of concord and unity.
(2) They supported themselves by a common purse. Those who had lands or estatesi.e., real propertyand those who had goods or personal property, sold what belonged to them and cast the proceeds into a common fund, out of which each man received what was needful for his daily sustenance. This, the first effort after Christian socialism, was probably dictated by two thingsa desire to live as nearly as possible like Christ and His apostles (Joh. 13:29), and the necessity of finding a livelihood for those who, by becoming Christians, had been thrown out of their customary employments, and so reduced to want. How far this experiment of the Jerusalem Church was binding on the Churches that afterwards arose, or how far it should be followed by Churches to-day, are questions on which the Hints on Act. 4:34-35 may be consulted.
(3) They grew in popularity with the outside public. Owing doubtless to the signs and wonders of the apostles, by which the populace were impressed; to the increasing number of believers, which caused the new movement to be respected; to the peaceful character of the Christians, who, not being turbulent fellows, gradually disarmed the peoples fears and suspicions; and to the kindness they exhibited towards each other, which naturally drew the people to regard them with sympathy.
III. The Head of the Church.The Lordi.e., Jesus Christ. Occupied in two ways.
1. Impressing the people.
(1) With fear towards Himself. Religious awe (Luk. 1:65) fell on every soul who witnessed what was going on. They said This is the doing of the Lord! (Psa. 118:23).
(2) With favour towards the disciples. These came to be looked upon with approbation (Luk. 2:52), on account doubtless of their serious characters and peaceful lives.
2. Increasing the Church. Adding to it daily through the preaching of the apostlesnot those who should be, or those who were, but those who were being saved.
Learn.
1. The secret of spiritual growthcontinuing in the apostles doctrine, etc. (Act. 2:42).
2. The secret of Church stabilitywalking in love and bearing one anothers burdens (Act. 2:44).
3. The secret of happinessthe cultivation of piety at home and the exhibition of it abroad (Act. 2:46).
4. The secret of ecclesiastical prosperityGod adding to the Church those who are being saved.
HINTS AND SUGGESTIONS
Act. 2:42. Christian Steadfastness.
I. In the Apostles doctrine. (Compare Act. 14:22; 1Th. 5:21; 2Th. 2:15; 2Ti. 3:14; Heb. 10:23.)
II. In mutual fellowship. Compare Rom. 12:10; Rom. 15:2; Gal. 5:13; Eph. 4:2; Eph. 5:2.)
III. In the breaking of bread. Compare Act. 20:7; 1Co. 5:7-8; 1Co. 10:16-17; 1Co. 11:17-34.)
IV. In prayers. (Compare Eph. 6:18; Php. 4:6; Col. 4:2; 1Th. 5:17.)
Act. 2:44-45. Primitive Christian Socialism and Modern Unchristian Communism compared and contrasted.
I. Points of resemblance.
1. The sale (or surrender) of lands and goods.
2. The creation of a common sustentation fund.
3. The distribution to each man according to his need.
II. Points of difference.
1. Christian socialism (as practised in Pentecostal days) saidWhat is mine is thine; modern communism, as frequently advocated, says, What is thine is mine.
2. Christian socialism said, Take what I have; modern communism says, Give what thou hast.
3. Christian socialism was prompted by love to the poor; modern communism is too often actuated by hatred to the rich. 4. Christian socialism drew men together in love and sympathy; modern communism rather tends to separate men by anger and hostility.
III. Points of suggestion.
1. That if Christian socialism were more practised modern communism would be less rampant.
2. That the existence of modern communism shows something to be wrong in the social body.
3. That the equality of classes and individuals should rather be brought about by Christian socialism than by modern communism.
Act. 2:46. Model Christians.
I. In their duly towards God.Worshipping daily with one accord in the temple.
II. In their love towards each other.Cultivating friendly relationships in private life. Breaking bread at home.
III. In their happiness by themselves.Eating their meat with gladness and singleness of heart.
Act. 2:47. A Prosperous Church.
I. Increasing in numbers.
II. Increasing in numbers daily.
III. Increasing through the addition of saved souls.
IV. Increasing through additions made by the Lord.
Act. 2:37-47. The Believing People.
I. We are shown, first, the elements of genuine conversion.Two words may express theserepentance, faith. Conversion is turning round and coming back to God. Sin is the only thing which can keep men from God. But for that, we should fly to him, as a raindrop hastes to the ocean. The beginning of salvation with this multitude was in honest conviction of guilt. Peter charged them with the greatest crimecrucifying their Messiah. They admitted the charge without excuse or resentment. If such a sinner ever gets to heaven, something more than repentance and consecration must bring him there. The sinner has violated the eternal law of righteousness, compared with which the law of gravitation is weak and transient. He may repent, he may yield to God; but something harder to be managed than a cold heart and a stubborn will is a broken law. Deep conviction cannot rest short of expiation. It demands not only forgiveness, but cleansing. This it finds by an absolute trust in the sacrifice of Christ. Just as soon as the people learned what to do they joined the company of disciples; so we are to notice
II. The qualifications for Church-membership.Plainly, conversion at the outset. The Church was to be made up of regenerate souls. This was a new thing. In the Jewish Church, one came into membership by being born of the flesh. To enter Christs Church he must be born of the Spirit. At the birth of the Christian Church, the apostles, filled with the Holy Ghost, set, as conditions of membership, true conversion and public confession of a sound faith.
III. The characteristic life of the Church is also. described here.
1. Worship.
2. Fellowship.
3. Thus strengthened within, it had a Zeal which reached out to bless the world. Born in a revival, it breathed a revival spirit into all its work.Monday Club Sermons.
1. Observe the effect of Peters sermon, which was instrumental in winning the first converts. His hearers were pricked in their hearts.
2. Next we have the cry of the wounded conscience; and there are no wounds which prompt to so earnest a cry as those which an awakened conscience suffers. Men and brethren, what shall we do?
3. We are taught the means of curerepentance and baptism into the name of Jesus. Of course faith in Jesus is here clearly implied.
4. Next consider how this large company of believers grew in grace and acquired strength in their spiritual life. The means employed were fourevery one essential to Christian progress.
(1) Steadfast continuance in the apostles doctrine. Christianity is a religion based on facts, all of which embody vital and eternal truths. And this is ever one of the indispensable methods of nourishing the soul in piety and holiness. We must study the truth as it is in Jesus, and be built up into Him in all things. Moreover, there must be steadfast continuance in this work. Never will the time come for even the most studious to say, I have learned it all. If a Paul could say, I count not myself to have apprehended, there is no chance for a reasonable boast with any of us that we have attained all and are perfect in knowledge. The more we know truly, the better shall we become.
(2) The second means of edification is fellowship. By this I understand friendly intercourse of believers with each other as brethren and sisters in Jesus Christ. Their faith had united them in a new and holier sympathy. One divine Spirit pervaded their hearts. Fellowship is one of the essential conditions of a healthful, happy, and vigorous existence. The Church that does not take pains to cultivate it is untrue to itself. Disintegration by reason of class-distinctions or mutual jealousies and rivalries or personal alienations is weakness, is destruction. Let it be avoided by all means. The communion of saints should be no dead article of our creed, but a living fact.
(3) The breaking of bread is the third specific. This expression may be taken in a broader sense to denote the lovefeasts of the earlier time, or it may be restricted to denote simply the sacrament of the Lords Supper, with which the lovefeast was always concluded. Now, since lovefeasts are no longer held, it will not be out of place to take the words in their more restricted application. And how important the observance of the Lords Supper is to the development of the Christian life need not be largely insisted upon. It brings us, we all know, into special communion with our Lord in the mystery of His great sacrifice in our behalf. Sacramental seasons are therefore the Churchs festal seasons. They should be so celebrated, and mark as they come the stages of its enlargement.
(4) In prayers. Whether there are intended here public or private supplications, the essential thing is the offering up of the hearts desires for things agreeable to Gods will in the name of Christ. Such prayer is the breath of the Christian life. No soul that has been quickened to feel its own ignorance and weakness and perverseness, that has been awakened to discern the beauty of holiness, and see what it ought to become, that has learned something of the glory of Gods kingdom, and what a renovation it was designed to effect on earth, can live without prayer. If Christians would grow in grace they must pray for grace.
5. A Church thus alive and edified will be likely to exhibit some fruits of its new life. What fruit the early Church bore the text tells us. First, there was the largest liberality. The time was one which called for special sacrifices on the part of believers resident at Jerusalem. A large number of people had come from a distance to attend the feast of Pentecost, and, expecting soon to return to their homes, they had not provided for a long stay. And the need was heartily supplied. In the first fervours of their love and joy all selfishness seems to have melted away. No one called aught he had his own, but they had all things common. Generosity is one mark of a true Church. Let no person deem himself a Christian who does not exhibit something of it. Other fruits were gladness, singleness of heart, praise. Indeed, to such an extent did these fruits abound that one would infer that the early days of the Church were one continuous festal season. The new life burst forth at once in full beauty and fragrance as a spring-time, and all hearts blossomed with joys and gushed out in song. How could it be otherwise? This is the natural effect of that religion the object of whose worship is a God of love, and whose spirit breathes love into every believing soul. Love is gladsome, love is musical.
6. Finally, we see the influence which this exhibition of this Christian spirit had upon the multitude. The new converts found favour with all the people. And this, too, was a legitimate result. The gospel, truly acted out, commends itself to every mans conscience. It creates a blessedness which wins admiration. The Lord added to the Church daily. This is the way every Church must grow and spread. It must aim to make itself attractive by catching and reflecting the beauty and the glory of its risen Lord. There is no community on earth that has in itself the possibility of exercising such an all conquering power over mankind as the Church possesses.D. W. Poor, D.D.
Act. 2:1-47 (on the whole chapter.)The Day of Pentecost.
I. The descent of the Spirit (Act. 2:1-4).
1. The time.
2. The signs.
3. The tongues.
II. The effect (Act. 2:5-13).
1. Astonishment.
2. Perplexity.
3. Mockery.
III. The explanation (Act. 2:14-36).
1. The fulfilment of prophecy.
2. The realisation of the same in Christ.
IV. The fruit (Act. 2:37-41).
1. Conversion of multitudes.
2. Their reception into the Church by baptism.
V. The Beginnings of Church life (Act. 2:42-47).
1. Instruction.
2. Fellowship.
3. The breaking of bread.
4. Prayers.David Brown, D.D.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(42) And they continued steadfastly.The one Greek word is expressed by the English verb and adverb. As applied to persons, the New Testament use of the word is characteristic of St. Luke (Act. 2:46; Act. 6:4; Act. 8:13; Act. 10:7), and peculiar to him and St. Paul (Rom. 12:12; Rom. 13:6; Col. 4:2).
The apostles doctrine.Four elements of the life of the new society are dwelt on. (1) They grew in knowledge of the truth by attending to the teaching of the Apostles. This, and not the thought of a formulated doctrine to which they gave their consent, is clearly the meaning of the word. (See Note on Mat. 7:28.) (2) They joined in outward acts of fellowship with each other, acts of common worship, acts of mutual kindness and benevolence. The one Greek word diverges afterwards into the sense of what we technically call communion, as in 1Co. 10:16, and that of a collection or contribution for the poor (Rom. 15:26; 2Co. 9:13).
And in breaking of bread, and in prayers.(3) St. Luke uses the phrase, we must remember, in the sense which, when he wrote, it had acquired in St. Pauls hands. It can have no meaning less solemn than the commemorative breaking of bread, of 1Co. 10:16. From the very first what was afterwards known as the Lords Supper (see Note on 1Co. 11:20) took its place with baptism as a permanent universal element in the Churchs life. At first, it would seem, the evening meal of every day was such a supper. Afterwards the two elements that had then been united were developed separately, the social into the Agap, or Feasts of Love (Jud. 1:12, andthough here there is a various-reading2Pe. 2:13), the other into the Communion, or Eucharistic Sacrifice. (4) Prayer, in like manner, included private as well as public devotions. These may have been the outpouring of the hearts desires; but they may also have been what the disciples had been taught to pray, as in Mat. 6:9, Luk. 11:1, as the disciples of John had been taught. The use of the plural seems to indicate recurring times of prayer at fixed hours.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
42. Steadfastly Though the conversion was sudden, the perseverance was steadfast.
Apostles’ doctrine The apostles’ instruction. As yet no Gospels were written for them to read, and they listened to and studied the oral teachings of the apostles as their living Gospels. See our vol. ii, pp. 5, 6. Theirs was that pregnant faith in the unknown whole of the apostolic Christianity from which ready belief in its details of truth was produced. Believe, in order that you may understand, and soon you will believe because you understand, and understand because you believe. Under their inspired teachers they studied the life of Christ and its relation to prophecy; the death of Christ, its relation to their salvation; the example of Christ, its power over their lives; and the love of Christ, its spirit within their own hearts. And such being their tuition under the Pentecostal refreshing, we see what manner of Christianity appeared in them. A brief millennium brightened, in one blessed spot, upon the world!
Fellowship What is called in the Apostles’ Creed “the communion of saints.”
Breaking of bread Repeated in Act 2:46. The time of large church edifices had not yet come, and so the religious exercises were conducted in various private homes, when not using the Pentecostal house and not at the temple. Nor were the different sorts of religious exercise classified and separated. Hence, melted into one large, loving family, the new Church variously assembled in as large a number as allowable, every day took a repast, called the agape, or love-feast, preceded or followed by the Lord’s Supper.
So the Lord himself had united a meal with his first eucharist.
The Agape, or Love-Feast, was an institute of the earliest apostolic times, and was continued for centuries, though often abused, and finally disused. Besides this place, they are alluded to in Jud 1:12 as feasts of charity, and, perhaps, in 2Pe 2:13. St. Ignatius: “Not without the bishop is it lawful either to baptize or hold a love-feast.” St. Chrysostom calls the love-feast “a custom most beautiful and most useful; for it was the supporter of love, a solace of poverty, a moderator of wealth, and a discipline of humility.” Abuses of the institution are rebuked in 1 Corinthians xi, consisting in making them a luxurious and riotous meal. In later centuries they are recognized as existing in various places. They were revived in modern times by the Moravians, and adopted by Mr. Wesley as one of the institutes of Methodism.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And they continued steadfastly in the apostles’ teaching and fellowship, in the breaking of bread and the prayers. And fear came on every soul. And many wonders and signs were done through the apostles. And all that believed were together, and had all things common, and they sold their possessions and goods, and parted them to all, according as any man had need.’
The infant church now met regularly together and we here learn of their activities in summarised form. It is quite probable that they formed the equivalent of a synagogue or even synagogues (which merely required the coming together of ten adult males) which they would see as a natural form of organisation. There were large numbers of differing synagogues in Jerusalem. They also met within the confines of the Temple (Act 2:46) where they would meet to read the word of God, to pray and to hear the word expounded as the Apostles, in a similar way to the Rabbis (Luk 2:46), sat and taught. Being Jews the giving of alms would also be a recognised responsibility and the picture given below is of overflowing generosity. As they learned what Jesus had taught, so they began to put it into practise.
They continued steadfastly in the Apostles’ teaching. Having responded to Christ they were eager to learn about Him from the Apostles, and to learn more about the significance of His death and resurrection. This would also include learning of His ethical teaching which the Apostles, who would have memorised it, would be able to pass on them word for word. Their sole desire now was that their lives might become pleasing to God, and that they might please their risen Lord. Additionally they would seek to gain an understanding of the Christian application of the Old Testament, for that was their ‘Bible’. By this continual process of teaching the words of Jesus, later called ‘the Testimony of Jesus’ (Rev 1:2; Rev 1:9; Rev 12:17; Rev 19:10), would become fixed in form while it was still fresh in the memories of the Apostles.
They continued steadfastly in fellowship. Fellowship means ‘sharing in common’, the maintenance of unity and harmony. There was on openness between them as they met together for worship and all barriers were broken down between them. They walked ‘in the light’ together, sharing each other’s lives (1Jn 1:7), and each others problems. They were ‘brothers and sisters’ together.
They continued steadfastly in the breaking of bread. The fellowship meal was a regular means of worship in many religions, and here the new Christians are now portrayed as setting up their own fellowship meals, eaten in the presence of God in their houses. They invited one another to each others houses and shared their food together (see Act 2:46). This would eventually develop into the Christian love feast (the Agape) which would be a cause of much joy to all but which would eventually cause such trouble in Corinth (1Co 11:18-34). (All good things can be misused by sinful man). It was a fulfilment of Isa 25:6.
We do not know whether at this stage they regularly celebrated ‘the Lord’s Supper’ with the bread and the wine. It would depend on whether Jesus’ words ‘whenever you drink it’ were interpreted as meaning each Passover or whenever they drank wine. But we may see it as more certain that Luke wanted us to see in the phrase a recognition that they met together in the name of the crucified One, the One represented by broken bread (compareLuk 22:19), and if it was not already celebrated wanted us to see in it a link with the future ‘breaking of bread’ in its fullest sense (Act 20:7). In Luk 24:35 it was by ‘the breaking of bread’ that the presence of Jesus as risen was made known to two of His disciples.
They continued steadfastly in prayers. As Jews they were familiar with daily prayers and would continue to use them, gradually giving them a more Christian slant. In all that they did they remembered God and were faithful in praying, and giving thanks, and rejoicing (compare e.g. Act 4:24; Act 6:4; Act 12:5; Act 13:3; Act 20:36). Since the coming of the Spirit prayer would have attained a new dimension and a new urgency. The coming together in Jerusalem to worship was to be a sign of the new age (Isa 66:23).
They were filled with reverential fear. As the wonder and signs continued, and people continued to respond, they did not forget the awe that was due to God in the face of the wonderful privileges that they had been given and the new revelations from His word that they were receiving. They had waited long for the new age and now it had suddenly dawned. What they were experiencing was awe-inspiring, and would not soon be forgotten (compareAct 5:11). Alternately this may mean that fear came on observers who were not yet responsive to Christ.
The Apostles performed many ‘wonders and signs’. The ministry of the Apostles went on and they performed many wonders and signs among the people, as Joel had declared (Act 2:19), and as Isaiah had promised (Isa 35:5-6; Isa 61:1-2). There was a flourishing ministry, and the work begun by Christ went on.
Those who believed had all things in common, and sold of their possessions and goods, and divided up the proceeds according to the needs of each. They were open-hearted and generous towards each other. This would be the natural result of the situation combined with their learning about what Jesus had taught. There would be many who were poor in Jerusalem, and such who joined the ranks of the Christians would soon be welcomed and provided for, including the widows and orphans. There were seemingly so many of them that the better off Christians began to sell off their possessions so as to be able to supply the needs of the whole. And the more ‘the church’ (the new congregation of the new Israel) grew the more would be needed. This would in fact cause a problem of fair distribution (Act 6:1). The Apostles wwould find themselves in a position with which they were not familiar. They had for years lived from hand to mouth (God’s hand to their mouth), and now they were being called on to act as overall distributors of wealth and provisions.
But the point behind these descriptions is in order to represent the new church as growing and becoming established in the faith, and as showing the love for one another that Jesus had taught them. Their conversions had been genuine and it was revealing itself in their lives, and in their fulfilling the teaching of Jesus. And it was fulfilling all that the prophets had promised.
This sharing in common is often spoken of by commentators as a failed experiment, but it was in fact the natural result of their new faith and the needs around them. Luke certainly did not see it as a failure, and the new Christians could hardly, if their hearts were right, ignore the poor around them. There were many poor in Jerusalem. It should be noted that there was no requirement that everyone sell everything that they had (Act 5:4). Nor is there any suggestion that they sold their houses or businesses. What they sold they sold because their hearts had been moved by the needs of their brothers and sisters.
Luke will seemingly repeat what is said here in Act 4:32-35, aalthough there there is deliberate advancement. Here they ‘sold their possessions and goods’, in Act 4:32-35 they sell their houses and lands. There is in Act 4:32-35 even greater generosity of spirit, and an indication of wider need because of increasing numbers. It stresses how much the church was being multiplied.
Fuente: Commentary Series on the Bible by Peter Pett
The Kingly Rule of God Is Revealed As Present In The Life of the New Congregation of Israel (2:42-47).
Now, as a result of Pentecost, we have the beginnings of the Kingly Rule of God manifested on earth as the believers grow in faith together, share food together, pray together, share together, and reveal their love for one another, and continue to expand. All this is what would be expected of those who have entered the new age under the Kingly Rule of God. For examples see Isa 25:6 (feasting together); Isa 32:3-5 (learning together); Isa 35:3; Isa 40:31; Isa 66:23 (praying together); Isa 35:5-6; Isa 61:1-2 (signs and wonders). It was also a practical outworking of the teaching of John the Baptiser (Luk 3:11) and of Jesus (Mat 5:42; Mat 6:9-15; Mat 6:19-20; Mat 6:25; Mat 6:33; Mat 7:12; Luk 6:31; Luk 10:27; Luk 12:33; Luk 14:33; Luk 16:9; Luk 18:29-30; Luk 21:1-4).
Fuente: Commentary Series on the Bible by Peter Pett
Daily Life among the Believers Act 2:42-47 gives us a description of the daily life among the believers in the early Church.
Giving in the Early Church – The early church not only gave tithes, but shared their material substance with one another. As a missionary in Africa, I have seen some churches where the pastor rose up in great prosperity because he over spent the contributions on himself. There should be a balance to how the church contributions are spent. Act 2:44-45 teaches that the funds should largely help those in the church who have needs.
Act 2:42 And they continued stedfastly in the apostles’ doctrine and fellowship, and in breaking of bread, and in prayers.
Act 2:42
Jud 1:12, “These are spots in your feasts of charity, when they feast with you, feeding themselves without fear: clouds they are without water, carried about of winds; trees whose fruit withereth, without fruit, twice dead, plucked up by the roots;”
Act 2:43 And fear came upon every soul: and many wonders and signs were done by the apostles.
Act 2:43
1. Act 5:5, “and great fear camp on all them that heard”
2. Act 5:11, “and great fear came upon all the church”
3. Act 9:31, “The churches walking in the fear of the Lord”
4. Act 19:17, “and fear fell on them all”
Also, the Old Testament records the fear of God fall upon people:
Gen 35:5, “And they journeyed: and the terror of God was upon the cities that were round about them , and they did not pursue after the sons of Jacob.”
2Ch 14:14, “And they smote all the cities round about Gerar; for the fear of the LORD came upon them : and they spoiled all the cities; for there was exceeding much spoil in them.”
Illustration – In 1990 or 1991, while taking lunch, I envisioned Jesus’ feet ascending upon the Mount of Olives. Then, an awesome fear and reverence of God fell upon me. I now know how I am going to feel one day before God’s throne when I giving an account of my life. All I could say during this vision was “Holy, holy is the Lord” (Isa 6:3), and “Woe is me, for I am a man of unclean lips” (Isa 6:5). This anointing lasted a few minutes and lifted, but the effects of that experience lingered for hours.
Act 2:44-45 Comments All Things in Common – Many churches today are structured so that the church leadership keeps the donations confidential. In extreme cases, the pastor becomes wealthy by spending these donations on his personal gain. In many other cases, the funds are wasted unnecessarily. Biblicaly, these donations are to be used to benefit the congregation. In other words, the congregration should have these donations shared in common. They should be the beneficiaries of church funds. In addition, the congregration should decide corporately on the budget, agreeing on how to portion the budget towards missions, building expenses, salaries, etc. However, such congregational agreement should be limited to those church members who are faithful in tithes and offers and serving together.
Act 2:47 “the Lord added to the church daily such as should be saved” – Comments The Church began with 120 people (Act 1:15), increased to 3000 (Act 2:41), to 5000 (Act 4:4), added more (Act 5:14), multiplied (Act 6:1), and multiplied greatly (Act 6:7).
The Lord still adds to the church daily, but the church is made up of those who acknowledge Jesus as Head and who do His word.
For the Lord to add daily, we must be like the church in the book of Acts, and be obedient to God’s Word.
Fuente: Everett’s Study Notes on the Holy Scriptures
Act 2:42. And they continued steadfastly, &c. This may intimate, on the one hand, that many efforts were made to shake their resolution; and, on the other, that, upon fuller inquiry, they found all things as the apostles had represented. Breaking of bread, is a phrase which in the New Testament signifies, both eating common meals and celebrating the Lord’s supper. It seems that the Lord’s supper was here intended; because it is joined with prayer. They constantly attended upon the teaching of the apostles, in strict communion, and the exercise of the most affectionate friendship towards each other; uniting in the duties of piety, in receiving the Lord’s supper, as well as offering up their united prayers and supplications unto God. Dr. Heylin reads after the Vulgate, In the communion of breaking bread.
Fuente: Commentary on the Holy Bible by Thomas Coke
now describes what the reception of the three thousand had as its consequence; what they, namely the three thousand and those who were already believers before (for the whole body is the subject, as is evident from the idea of ), as members of the Christian community under the guidance of the apostles perseveringly did
Act 2:42 now describes what the reception of the three thousand had as its consequence; what they, namely the three thousand and those who were already believers before (for the whole body is the subject, as is evident from the idea of ), as members of the Christian community under the guidance of the apostles perseveringly did. [136] The development of the inner life of the youthful church follows that great external increase. First of all: they were perseveringly devoted to the instruction (2Ti 4:2 ; 1Co 14:6 ) of the apostles , they were constantly intent on having themselves instructed by the apostles.
] is to be explained of the mutual brotherly association which they sought to maintain with one another . Comp. on Phi 1:5 . See also Weiss, bibl. Theol. p. 141 f., and Ewald. The same in substance with the , 1Pe 2:17 ; 1Pe 5:9 . It is incorrect in Wolf, Rosenmller, and others to refer it to , and to understand it of living in intimate association with the apostles . For . is, as well as the other three, an independent element, not to be blended with the preceding. Therefore the views of others are also incorrect, who either (Cornelius a Lapide and Mede as quoted by Wolf) take the following (spurious) as explicativum (et communione, videlicet fractione panis et precibus ), or suppose a (Homberg) after the Vulgate: et communicatione fractionis panis , so that . would already refer to the Agapae. Recently, following Mosheim ( de rebus Christ, ante Const . M. p. 114), the explanation of the communication of charitable gifts to the needy has become the usual one. So Heinrichs, Kuinoel, Olshausen, Baumgarten, also Lhe, Aphorism . p. 80 ff., Harnack, christl. Gemeindegottesd. p. 78 ff., Hackett, and others. [137] But this special sense must have been indicated by a special addition, or have been undoubtedly suggested by the context, as in Rom 15:26 ; Heb 13:16 ; especially as does not in itself signify communicatio, but communio ; and it is only from the context that it can obtain the idea of fellowship manifesting itself by contributions in aid , etc., which is not here the case.
] in the breaking of their bread ( .). By this is meant the observance of common evening-meals (Luk 24:30 ), which, after the manner of the last meal of Jesus, they concluded with the Lord’s Supper ( Agapae , Jud 1:12 ). The Peschito and several Fathers, as well as the Catholic Church, [138] with Suicer, Mede, Wolf, Lightfoot, and several older expositors, arbitrarily explain it exclusively of the Eucharist ; comp. also Harnack, l.c. p. 111 ff. Such a celebration is of later origin; the separation of the Lord’s Supper from the joint evening meal did not take place at all in the apostolic church, 1Co 11 . The passages, Act 20:7 ; Act 20:11 , Act 27:35 , are decisive against Heinrichs, who, after Kypke, explains the breaking of bread of beneficence to the poor (Isa 58:7 ), so that it would be synonymous with (but see above).
] The plural denotes the prayers of various kinds, which were partly new Christian prayers restricted to no formula, and partly, doubtless, Psalms and wonted Jewish prayers, especially having reference to the Messiah and His kingdom.
Observe further in general the family character of the brotherly union of the first Christian church.
[136] With the spuriousness of the second (see the critical note), the four particulars are arranged in pairs .
[137] That the moral nature of the expresses itself also in liberality, is correct in itself, but is not here particularly brought forward, any more than other forms of its activity. This in opposition to Lechler, apost. Zeit. p. 285.
[138] This Church draws as an inference from our passage the historical assertion: Sub una specie panis communicaverunt sancti in primitiva ecclesia . Confut. Conf. Aug. p. 543 of my edition of the Libri Symbolici . See, in opposition to this view, the striking remarks of Casaubon in the Exercitatt. Anti-Baron. p. 466. Beelen still thinks that he is able to make good the idea of the daily unbloody sacrifice of the mass by the appended . .!
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
E.The Holy, Devout, and Blessed state of the Primitive Church
Act 2:42-47
42And they continued [adhered] steadfastly in the apostles doctrine and [to the teaching of the apostles, and to the] fellowship, and [om. and]21 in [to] breaking of bread, and in [to the, ] prayers. 43And [But] fear came upon every soul: and many wonders and signs were done by the apostles. 44And all that believed were together, and had all things common; 45And sold their possessions [estates] and goods [possessions], and parted [divided] them to all men, as every man had need. 46And they, continuing daily with one accord in the temple, and breaking bread from house to house [at home]22, did eat their meat [partook of nourishment, ] with gladness and singleness of heart, 47Praising God, and having favour with all the people. And the Lord added to the church23 daily such as should be saved [daily those who were saved].24
EXEGETICAL AND CRITICAL
Act 2:42. And they continued steadfastly.The context shows that this verse refers more immediately to the newly converted persons mentioned in Act 2:41, and that no reference to the whole body of believers occurs, until Luke introduces the latter in Act 2:44 ( ). Commentators usually assume, without argument, that the entire church is meant in this verse, except that Meyer finds an argument in favor of this assumption in , Act 2:41, which shows, as he supposes, that here the whole church is to be regarded as the subject. But nothing authorizes us to make such an inference; according to the laws of grammar, no others are meant except the three thousand souls, who were added (viz. to the original stock of the church); the question is however, fully decided by the terms employed in Act 2:44. The whole passage, besides, is consistent with itself, and rich in meaning, when we understand the present verse as referring to those alone who had so recently been converted. They had been made disciples when they were baptized in the name of Jesus, Mat 28:19-20; it now followed, as a natural and necessary result, that they should receive fuller instructions (, ib.), and regularly advance in knowledge and sanctification. And that such was the result, is stated in the present verse. They themselves felt the necessity of becoming more and more firmly established in the truth, and in fellowship with God in Christ, and on this account they adhered so steadfastly to the teaching of the apostles and to a fraternal fellowship with the believers. Such is the meaning of , and neither Communion, which interpretation gives an explicative sense to [ explicativum= videlicet], nor, exclusively, charitable gifts to the needy. Lastly, they adhered also to the religious meals (the agap), of which the Lords Supper was the conclusion, and to the prayers. [The plural indicates the great variety, some being new or distinct from written forms, others being derived from the Jewish liturgy. (Meyer). Alford explains thus: The appointed times of prayer; see Act 2:46not excluding prayer among themselves, etc.The construction which the author (Lechler) adopts above, and with him Prof. Alexander, as varying from the one recognized in the Engish Version, is thus explained by the latter: They continued, first, in the apostles doctrine, then, in communion, not with them alone, but with the body of believers.Tr.]. While the aorist forms , , mark a single, momentary act, the term distinctly exhibits the continuance and permanence of the action specified. [See Winer: Gram. N. T. 40, 3, and ib. 5 (1).Tr.]
Act 2:43. And fear came upon every soul.Luke here describes the impression which the whole occurrence, and, particularly, the undeniably sincere conversion of such large numbers made on the multitude, even on the unconverted. A holy dread overpowered them, for they were unconsciously led to acknowledge the finger of God, and they felt his power. They may also temporarily have had a presentiment of that wrath to come, which was to overtake the obstinate enemies of God. While the narrative before us refers to this circumstance, it also states a fact which deepened the feeling of dread produced by the Pentecostal event, namely, that many miracles were wrought by the apostles; these are not, however, to be understood as having been restricted to that particular day.
Act 2:44-45. And all that believed.The entire, youthful Christian congregation is next described, Act 2:44-47, with respect to its social relations and general course of action. The most prominent features are the brotherly love and the undisturbed harmony of the believers. Thus, they were together ( ), that is, as in Act 1:15; Act 2:1, in the same place, at times in the temple, Act 2:46, at times in private houses; this course could be the more easily followed, if a large proportion of the newly converted Jews were strangers whom the festival had attracted to the city, and who immediately afterwards departed to their own homes.The fraternal union of the Christians likewise manifested itself in their peculiar administration of temporal possessions. In what sense is the statement of this fact to be understood? Does it refer to a community of goods, in the literal sense of the words, so that it was an arrangement which embraced all without exception, and was, likewise, compulsory and legally sustained? The answer is furnished by a subsequent passage, Act 4:34 ff. The words before us, when viewed independently, do not indeed indicate that a legal statute had been adopted, to which each individual was bound to submit; but it, nevertheless, produces the impression that a universal custom is intended to be described. The former could not have been the case, as the facts presented in the narrative are simply descriptive of the conduct of individuals, and not the faintest intimation is given that their course of action was otherwise than voluntary. On the other hand, the language is unquestionably so positive and general ( ), that if this passage alone referred to the subject, we would at once receive the impression that it was the universal practice to have all things common.It may be added, that the words: are not to be understood: they possessed all things in common, (Meyer), but: they held all things as common (property). Each man regarded his property, not as intended for his own personal use, but as intended for the use of all others. For, the actual sale [] of their goods (, real estate, , personal property) would not well accord with the former interpretation, but be far more consistent with the latter.
Act 2:46. And they, continuing daily with one accord in the temple.They were at one time in the temple, at another in a private house. The primitive Christians faithfully repeated their visits to the temple, as the central point of the Israelitic worship, and the common sanctuary of the entire nation. They did not even remotely entertain the thought of founding a sect, or becoming separatists, or organizing a religious communion that should essentially differ from that of the old covenant, and withdraw them from the latter. On the contrary, they participated with as much zeal and earnestness as any others, in the services of the temple, and observed all the prescribed hours of prayer and sacrifice; and this course aided in securing for them the favor of all the people; Act 2:47.But they also regularly came together in a private house ( ), where they formed a distinctly defined company of their own, and where the intimate relations which existed among the members, could be freely manifested; and it was precisely to such private assemblies that the development, in the course of time, of their peculiar Christian worship is to be traced. Here, however, special prominence is given only to the act of breaking bread ( ), by which, in accordance with the context, an act constituting a part of the public worship is necessarily meant, as in Act 2:42. It is true that Luke describes in Luk 2:46 (did eat, etc.,) the manner in which the believers partook of bodily food; it was received with gladness, being cleansed and sanctified by singleness of heart, and by praises and thanks to God; accordingly, their bodily and daily life was elevated to a higher sphere by the Spirit and by a devout state of the heart. Still, the phrase includes a holy element of worship, passing over into the relations of the natural and bodily life; for this breaking of bread is, in accordance with the example and institution of the Lord, in reality a supper of brethren, a supper of the Lord, that is, it implies eating and drinking. Thus the life of the body and the life of the spirit reciprocally pass over into each other, and herein precisely, the healthy and vigorous action of the primitive congregation is revealed.
Act 2:47. And the Lord added to the church daily.The last sentence of the chapter bears witness that the external growth of the church did not cease after the day of Pentecost, but, on the contrary, steadily proceeded, although not in the same striking manner. This growthis not, however, to be viewed as a natural process, but as an operation of grace, as the act of the living and exalted Lord of the Church ( .).
DOCTRINAL AND ETHICAL
1. The doctrine or instruction was the first instrumentality that was employed in the work of strengthening and establishing the new converts. The Christian Church is primarily a communion of faith, and hence essentially needs instruction, a knowledge of the truth, and the ministry of the word. Any attempt to edify without instruction and doctrine as the basis, is neither in accordance with the example and command of Jesus, nor with the practice and principles of the apostles, and is therefore unevangelical.
2. We learn that at the very earliest period of the existence of the Church of Christ, all the means of grace were employed and appreciated in their full significance, as media through which salvation is impartedfirst, the Word, partly, in the missionary address, and, partly, in the subsequent appropriate and thorough instructions imparted by the apostles; secondly, the Sacraments: (a) Baptism, as the means of regeneration, so that the individual may become a disciple of Jesus; (b) The Lords Supper (breaking of bread), as the Sacrament of growth, so that the individual may remain a disciple of Jesus.
3. Prayer, an aid to growth in true virtue. Even as the first converts in the apostolical Church made progress in the Christian life and advanced in grace, by also persevering in prayer, so prayer still is, and, under all circumstances, will ever continue to be, one of the chief means by which our growth in sanctification and the renewal of our nature are promoted. Our communion with the living God in Christ Jesus, when sustained by prayer, as the intercourse of one person with another person, will necessarily exalt, sanctify and enrich the soul; for God is as surely the hearer of prayer, as he is the living God.
4. The fellowship of believers, is, next to their communion with God himself, a means for promoting their growth in grace. Every one that loveth him that begat, loveth him also that is begotten of him, 1Jn 5:1. Conversion enlarges the heart, and produces a holy and blessed communion of souls. A living faith, and the love to the Redeemer, are precisely the sources whence the mutual relations of men, who are herein of one mind and heart, derive their warmth and tenderness. And that love of our neighbor, which is active, prompt and self-sacrificing, is both the evidence of our faith, and also the means of promoting its growth.
5. The external increase of the church was one of the results of its internal growth. The more vigorous and pure our inner life gradually becomes, the more powerful and extended is the influence which it exercises on the world without. And those missionary operations are the most richly blessed, which are conducted unconsciously through the medium of the holy life of the entire body of believers, and not merely through the agency of individuals who are commissioned to perform the work. Still, the external growth is essentially an operation of the Lord, and an evidence, furnished by facts, of his Deity. For it is not man (who merely plants and waters), but God, who causes the growth, and gives the increase. (1Co 3:6-7). The adding of souls to the Church is one of the operations which the exalted Redeemer conducts in his church. (See above, Exeg. and Crit. notes on Acts 1 Act 2:1 b.)
HOMILETICAL AND PRACTICAL
Act 2:42. And they continued steadfastly, etc.It is not sufficient to begin well; we must persevere unto the end. (Starke).The loud sound from heaven, and the trembling of the soul are succeeded by silence and repose, indicative of the soothing influences of the Pentecostal Spirit. (Leonh. and Sp.).In the apostles doctrine; see the admonition given by the apostle, 1Pe 2:2-3.The pure and simple Gospel of Christ, the Crucified and Risen One, which is alike the heart and the glory of all the teaching of the apostles, is the immovable foundation on which all the building fitly framed together, groweth unto a holy temple in the Lord, Eph 2:21. (Leonh. and Sp.).No one of the apostles entertained doctrinal views that were peculiar to himself; all adhered to the simple Gospel; believing souls were thus sustained in their adherence to the one thing needful. (Apost. Past.).Grow in grace! [2Pe 3:18]. I. He who does not grow, declines; II. Whosoever hath, to him shall be given, and he shall have more abundance; III. Let him that standeth, take heed lest he fall! (Lechler).And (in) fellowship, and in breaking of bread, and in prayers.Then only, when believers are in fellowship with Christ, will their own union among themselves acquire increased purity and power. And for this purpose the servants of God urge the souls intrusted to their care, to come to the Lords Table, as well as encourage them to offer united prayers. (Apost. Past.).Keep to the means of grace, and they will keep thee.The Lords Supper: I. Its naturea festival of the Lord and of the brethren; II. Its influenceit conducts to the remission of sins, and promotes the growth of true godliness.Continue instant in prayer! [Rom 12:12].Endeavor to keep the unity of the Spirit in the bond of peace! [Eph 4:3]. (Lechler).
Act 2:43. And fear came upon every soul.God can easily fill the hearts of his enemies with terror, and hold back their mouth with bit and bridle. [Psa 32:9]. (Quesnel).It is a characteristic feature of the works of God, that they fill us with awe. (Starke).God is as a wall of fire around his Pentecostal Church, so that the tender plants may not suffer harm.And many wonders and signs, etc.The many wonders and signs which were done by the apostles, might indeed create fear among those who stood without; faith was, however, produced not so much by them as by the word of the Gospel. (Apost. Past.)
Act 2:44-45. And had all things common.It was not the envy of the destitute, but the love of the original owners which led to this community of goods among the primitive Christians; it had, however, no features in common with the fanatical, levelling practices of Communism. In the sight of God it is not property that is a theft, but selfishness, which possesses, but also withholds the means for relieving the wants of a brother. When the necessities of the case were apparent, all that a member of the holy family of Christians possessed, was unquestionably placed at the disposal of its Head, but the Holy Ghost did not teach any one to sell his goods, in order that he might be the owner of none. The primitive congregation by no means lived in a convent. Nothing in the text implies that a law on the subject existed; all the arrangements were made by love. (Besser).That Christian Communism said: All that is mine, is thine; the unchristian Communism of our day, says: All that is thine, is mine. Those early Christians said: Take all that I have! The modern Communists exclaim: Deliver up all that thou hast! That holy community of goods proceeded from love to the poor, but that which is now proclaimed, is the result of a hatred to the rich.Faithits tendency to produce union: it unites men with God; it forms a union among men.Love, the fruit of faith [Gal 5:6], manifested by its acts.When we possess genuine faith and love, we do not become weary in well-doing. (Starke).No friendship is so sincere as that which exists among believers.Unity and love are the best evidences that the Church is a building and work of God.Temporal possessions are insignificant in the eyes of those who possess heavenly treasures. (Quesnel).The more sincerely we love the Lord, the more sincerely will we love our neighbor.To do good, and to communicate, forget not. [Heb 13:16].Let me, O Lord, do unto others, as thou hast done unto me. [Joh 13:15].He that hath pity upon the poor, lendeth unto the lord. [Pro 19:17]. (Lechler).The essential features of Christian Communism, in contradistinction from any unchristian form of Communism: I. Its source is, not an external law, much less compulsion, but the natural impulse of love; II. Its object is, not the equality, but the welfare, of all; III. The means which it employsnot a community of goods, but a union of hearts.
Act 2:46. And they, continuing daily with one accord in the temple.The Lord had not yet destroyed the temple of Jerusalem, and the Christians consequently still visited it as the place of public worship and prayer.Let us not forsake the assembling of ourselves together, as the manner of some is! [Heb 10:25.]Breaking bread from house to house.They naturally observe their peculiar holy rite, the Sacrament of the new covenant, apart from the public, in the bosom of the congregation. Thus their private dwellings were consecrated as temples of the Most High; the house and the church, private prayer in the closet, and the public praise of God in the temple, formed one harmonious and complete whole.A solemn admonition to rebuild our broken domestic altars, and to recall our extinct family worship back to life! (Leonh. and Sp.).Simplicity and union, the prominent virtues and ornaments of true Christians. (Starke).
Did eat their meat, etc.Peace of conscience, and gladness, the fruits of faith. (Starke).God permits none to exceed him in liberality; the more heartily we praise and thank him, the more abundantly does he bestow grace and comfort upon us. (Quesnel).No one can more fully enjoy the temporal gifts of God than a true Christian, for he rejoices at the same time in God, and tastes and sees that the Lord is good.As soon as we are converted to Christ, we enter the way of salvation. (Apost. Past.).It is godliness that affords us the purest enjoyment of life.The true Christian, not of a sad countenance, as the hypocrites are. [Mat 6:16].That God fulfils his promise: Them that honor me I will honor. [1Sa 2:30]. (Lechler).None were so joyful in all Jerusalem as the disciples of Jesus. (Besser).
Act 2:47. And the Lord added to the church, etc.Nothing conduces more effectually to the conversion of unbelievers than the harmony and gladness of Christians. (Starke).And by what means did the first Christian Church subdue so many hearts? She had not yet established Tract Societies, neither did she accomplish her design by long discourses, or by running to and fro. She was herself a living Tract on the saving power of the Gospel. Her image performed the part of a missionary. Her fulness of life furnished her with nets and hooks. All who came near her were overpowered by the feeling: This is none other but the house of God, and this is the gate of heaven! (Krummacher).
ON THE WHOLE SECTION.
On the happy results of a truly apostolic Christianity: we enumerate, I. A steadfast continuance in the apostles doctrine, Act 2:42; II. Acts of self-denying love, Act 2:44-45; III. Winning souls by joyfully praising God with singleness of heart, Act 2:46-47. (Harless).
The Pentecostal church, the commencement of a new period of the kingdom of God: I. New, in the mode in which it was founded; II. New, in the form of the inner and outer life of its members; III. New, in its spiritual influence on the world without. (Krummacher).
Of one heart, and of one soul [Act 4:32]: I. Such is the true spirit of the Church of Him who, previously to his death on the cross, earnestly prayed that all might be one [Joh 17:11]; II. Such should be, and such will be, our spirit, if we submit ourselves, altogether to Christ in faith; III. And we are not full citizens of the kingdom of God, unless we endeavor with singleness of heart to promote such unity of spirit. (Knapp).
Without love, no Holy Ghost: I. Love in heaven bestows the gift of the Holy Ghost; II. Love on earth receives it; III. Love in the heart testifies to it. (Florey).
The gracious operations of the Holy Ghost in the life of the primitive Christian Church: I. The faith to which she bore witness; II. The acts which she performed; III. The love which she demonstrated; IV. The means of grace which she employed; V. The blessedness which she enjoyed, (id.).
The first Christian congregation, a permanent model for all that succeed it: I. In the fellowship of the faith; II. In the practice of love; III. In the enjoyment of general esteem. (Binder).
The encouraging example given by the first Christian congregation: they continued steadfastly, I. In the apostles doctrine; II. In fellowship; III. In breaking of bread; IV. In prayers. (Langbein).
How does the glory of the new life which we discover in the youthful congregation of Jerusalem, manifest itself? I. As a vigorous and healthy spiritual life; II. As the sanctified life of a family; III. As the influential life of witnesses. (W. Hofacker).
The essential features of a truly Christian congregational life: I. Faithful adherence to the confession of the truth; II. Fellowship of public and family worship; III. Demonstration of faith by works of self-denying love. (Langbein).
(Sermon on the occasion of an ecclesiastical Visitation:) The fourfold standard according to which a congregation and the pastor are to judge themselves: I. The application made of the divine Word; II. Conduct with respect to the Lords Supper; III. The personal interest in Christian fellowship; IV. Practice with respect to prayer. (Weitbrecht).
There is a threefold Paradise to which we look back with longing eyes: that of the first human pair, that of our childhood, that of the primitive Church.
How may the survey of the paradisiacal state of the primitive Church become a blessing to us? That survey is well adapted, I. To strengthen our faith, while we gaze on the Church as the beloved of the Lord; II. To humble us, when we soon afterwards perceive that her glory was obscured by a veil which still covers her in almost every place; III. To enlarge our Christian knowledge, and teach us that the power of divine grace bestowed on the Church, as an institution designed to conduct men to salvation, is not yet withdrawn; IV. To give us the comforting assurance, that, amid all the difficulties of the present and any future time, the Lord will continue to add souls to the Church, even unto the end. (A. Schmidt: Predigtstudien).
Behold, the tabernacle of God is with men! [Rev 21:3]. I. They are his people, Act 2:42; Act 2:44-47; II. He is their God, Act 2:43; Act 2:47The little flock of the good Shepherd: how admirably it maintains union, I. With its Lord; II. Among the members; III. As contradistinguished from the world.
The first Christian congregation, a holy family: I. The kind Father of the family; acknowledged with childlike faithrevealed in his daily blessings; II. The beloved members of the family; the olderthose of the day of Pentecost; the youngerthose who have since been added; III. The admirable family arrangements; doctrine and prayerbreaking of bread and care of the poor. IV. The blessed peace of the family; internally, among themselvesexternally, with them that are without [Rom 12:18].
The first Christian congregation, a flourishing garden of God: I. The bright sunshine of divine grace which it was permitted to enjoy, after the abundant Pentecostal shower; II. The rich blossoms of the Spirit and fruits of righteousness, which prosper by the divine blessing: faith, love, hope, humility, gentleness, chastity, alms – giving, prayer, etc.; III. The strong wall which secures the garden of God from the ravages of the foe, Act 2:40; Act 2:43.
The image of the Pentecostal congregation of Jerusalem, a golden mirror for all congregations: I. A mirror of instructionshowing us what a Christian congregation ought to be; II. A mirror of repentanceshowing us what we need in order to be a Christian congregation; III. A mirror of comfortshowing us the means by which we may become a Christian congregation.
Remember from whence thou art fallen, and do the first works! [Rev 2:5] an admonition addressed by the apostolic Church to the Church of our day: the first works of, I. Vital godliness; II. Consistent self-denial; III. Ardent brotherly love; IV. Victorious conflict with the world.
The city of Jerusalem of the primitive Christians, the true Zion of God: I. The unveiled archetype of the city of David of the old covenant; II. The permanent type of the Christian Church of the new covenant; III. The terrestrial image of the heavenly Jerusalem. [The divine purpose in founding the Church.
The duties of members of the Church. The present (temporalspiritual) condition of the Church, contrasted with that of the apostolic Church. The treasures of the Church. The terms of admission into the Church. The essential features of Public Worship.
The original establishment of the Christian Church: I. The circumstances under which it was accomplished; (a) the Mosaic institutions were circumscribed and temporary in their character; (b) the time (state of the world, etc.,) had arrived in which it accorded with divine wisdom, that mankind should receive a perfect religion. II. The divine procedure; (a) introduction of gifts and forms which primarily appealed to the senses; (b) but were intended to renew and sanctify the heart; III. The human agency employed; (a) the preaching of the Word; (b) the administration of the Sacraments; IV. The results; (a) promotion of the glory of God; (b) salvation of immortal souls. Tr.]
Footnotes:
[21]Act 2:42. before [of text. rec. with D (corrected). E.] is cancelled by later critics, in accordance with weighty authorities. [The word is omitted by Lach., Tisch., Born., and Alf., with A. B. C. D (original). Cod Sin.; these editors insert a comma in place of .A later hand (C) prefixed to in Cod. Sin.Tr.]
[22]Act 2:46. [In place of from house to house ( ) (as in Cranmer) the margin of the Engl. Bible furnishes the (Geneva) version at home.The best authorities are now in favor of explaining it to mean in the house or at home, as distinguished from the foregoing phrase, in the temple.See Rom 16:5; Philem. Act 2:2, etc. (J. A. Alexander.) Tr.]
[23]Act 2:47. a. [of text. rec. with E.] was omitted first by Mill, afterwards by Bengel, and, more recently, by Lachmann, as this reading is wanting in several ancient manuscripts [A. B. C., also Cod. Sin.], and versions [Syr. Vulg., etc.]. It appears, however, to have been omitted [by copyists] in order to establish a conformity to Act 2:41 [where the word does not occur]; but that verse is of a different character, as the verb is there employed in the passive voice. [Alford also rejects . . is the reading of text. rec. Act 3:1, with E. most minuscules, etc. But A. B. C. Vulg. (quotidie in idipsum. Petrus autem,) attach , without , to in Act 2:47, and begin a new construction with . This is the division of the words adopted by each. and Alf., and they are sustained by Cod. Sin., which exhibits in four successive lines of the third column of the page, but without accents, the following arrangement: .Tr.]
[24]Act 2:47 b. [The original is (present tense), not the future, . This awkward periphrasis, says J. A. Alexander, in reference to the English version (Com. ad loc.), is borrowed from the Vulgate, qui salvi fierent. He translates: The Lord daily added saved (or, saved ones) to, etc.Comp. , ye are saved in Eph 2:5; Eph 2:8. According to the analogy of the same word (also passive) in Act 2:40, the translation would be: those saving (or, who saved) themselves, that is, says Alford: they were in the way of salvation when they were added to the Christian assembly. See Winer: Gram. N. T. 18. 3, where Lechlers translation, as given above, is sustained.Tr.]
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
42 And they continued stedfastly in the apostles’ doctrine and fellowship, and in breaking of bread, and in prayers.
Ver. 42. Doctrine and fellowship ] So the Philippians,Phi 1:5Phi 1:5 . See Trapp on “ Php 1:5 “
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
42 47 .] DESCRIPTION OF THE LIFE AND HABITS OF THE FIRST BELIEVERS. This description anticipates ; embracing a period extending beyond the next chapter. This is plain from Act 2:43 ; for the miracle related in the next chapter was evidently the first which attracted any public attention: Act 2:44-45 , again, are taken up anew at the end of chap. 4, where we have a very similar description, evidently applying to the same period.
Fuente: Henry Alford’s Greek Testament
42 .] . , compare Mat 28:20 .
] community: the living together as one family, and having things in common. It is no objection to this meaning, that the fact is repeated below, in Act 2:45 ; for so is the in Act 2:46 , and the . .
The Vulg. interpretation of ( ) . . by ‘communicatione fractionis panis,’ per Hendiadyn , is curious enough. If suggested by 1Co 10:16 , it should have been ‘communicatione et fractione panis.’ The adoption of the right reading renders this interpretation untenable. The supplying . after , as in E. V., is better than the last, but still I conceive bears no meaning defensible in construction. Very different is the . . of 2Co 13:13 , because there the Holy Ghost is imparted , is that of which all partake, are : whereas the . . must signify fellowship with the Apostles, or fellowship with that Society of which the Apostles were the chief; neither of which meanings I conceive . will bear.
The special sense in which occurs, Rom 15:26 , could not be here meant, or the word would have been qualified in some way, . ( ) , or the like.
. ] This has been very variously explained. Chrysostom (in Act. Homil. vii. p. 57) says, , , , . And similarly cumenius, and of the moderns Bengel: ‘fractione panis, id est, victu frugali, communi inter ipsos.’ But on Act 2:46 he recognizes a covert allusion to the Eucharist.
The interpretation of . . . [here] as the celebration of the Lord’s Supper has been, both in ancient and modern times, the prevalent one. Chrysostom himself, in his 27th Hom. on 1 Cor., p. 422, interprets it, or at all events and it together, of the Holy Communion. And the Romanist interpreters have gone so far as to ground an argument on the passage for the administration in one kind only . But, referring for a fuller discussion of the whole matter to the notes on 1Co 10:11 , barely to render the breaking of bread in the Eucharist, as now understood , would be to violate historical truth. The Holy Communion was at first, and for some time, till abuses put an end to the practice, inseparably connected with the , or love-feasts , of the Christians, and unknown as a separate ordinance . To these , accompanied as they were at this time by the celebration of the Lord’s Supper, the refers, from the custom of the master of the feast breaking bread in asking a blessing; see ch. Act 27:35 , where the Eucharist is out of the question.
No stress must be laid, for any doctrinal purpose, upon the article before : the construction here requires it, and below, Act 2:46 , where not required by the construction, it is omitted.
I need hardly add that the sense inferred by Kypke and Heinrichs from Isa 58:7 , , that of giving bread to the poor, is in the highest degree improbable here, and inconsistent with the Christian use of elsewhere.
.] The appointed times of prayer: see Act 2:46 . But it need not altogether exclude prayer among themselves as well, provided we do not assume any set times or forms of Christian worship , which certainly did not exist as yet. See notes on Rom 14:5 ; Gal 4:10 .
Fuente: Henry Alford’s Greek Testament
Act 2:42 . The growth of the Church not merely in numbers but in the increase of faith and charity. In R.V. by the omission of before two pairs of particulars are apparently enumerated the first referring to the close adherence of believers to the Apostles in teaching and fellowship, the second expressing their outward acts of worship; or the first pair may be taken as expressing rather their relation to man, the second their relation to God (Nsgen). Dr. Hort, while pointing out that the first term (“the teaching,” R.V., following Wycliffe; cf. Mat 7:28 , “doctrine,” A.V., which would refer rather to a definite system, unless taken in the sense of the Latin doctrina, teaching ) was obviously Christian, so that the disciples might well be called scribes to the kingdom, bringing out of their treasures things new and old, the facts of the life of Jesus and the glory which followed, facts interpreted in the light of the Law and the Prophets, takes the next words as separated altogether from , “and with the communion”: , in Dr. Hort’s view by parallelism with the other terms, expresses something more external and concrete than a spirit of communion; it refers to the help given to the destitute of the community, not apparently in money, but in public meals, such as from another point of view are called “the daily ministration” ( cf. Act 6:2 , ). There are undoubtedly instances of the employment of the word in this concrete sense, Rom 15:26 , 2Co 8:4 ; 2Co 9:13 , Heb 13:16 , but in each of these cases its meaning is determined by the context (and Zckler, amongst recent commentators, would so restrict its meaning here). But, on the other hand, there are equally undoubted instances of referring to spiritual fellowship and concord, a fellowship in the spirit; cf. 2Co 6:4 ; 2Co 13:14 , Phi 2:1 , Gal 2:9 , 1Jn 1:3 ; 1Jn 1:6-7 ; cf. also in classical writers, Arist., Ethic. , viii., 9, 12, . Here, if the word can be separated from ., it may be taken to include the inward fellowship and its outward manifestation, Act 2:44 . May not a good parallel to this signification of the word be found in Phi 1:5 , where , whilst it signifies co-operation in the widest sense, including fellowship in sympathy, suffering and toil, also indicates the special and tangible manifestation of this fellowship in the ready almsgiving and contributions of the Philippian Church; see Lightfoot, Philippians, in loco . The word naturally suggests the community of goods, as Weizscker points out, but as it stands here without any precise definition we cannot so limit it, and in his view Gal 2:9 gives the key to its meaning in the passage before us the bond which united the was the consciousness of their belief in Christ, and in the name the relationship thus constituted gained its complete expression. : no interpretation is satisfactory which forgets (as both Weizscker and Holtzmann point out) that the author of Acts had behind him Pauline language and doctrine, and that we are justified in adducing the language of St. Paul in order to explain the words before us, cf. 1Co 10:16 ; 1Co 11:24 , Act 20:7 (and Act 27:35 , Weizscker). But if we admit this, we cannot consistently explain the expression of a mere common meal. It may be true that every such meal in the early days of the Church’s first love had a religious significance, that it became a type and evidence of the kingdom of God amongst the believers, but St. Paul’s habitual reference of the words before us to the Lord’s Supper leads us to see in them here a reference to the commemoration of the Lord’s death, although we may admit that it is altogether indisputable that this commemoration at first followed a common meal. That St. Paul’s teaching as to the deep religious significance of the breaking of the bread carries us back to a very early date is evident from the fact that he speaks to the Corinthians of a custom long established; cf. “Abendmahl I.” in Hauck’s Real-Encyklopdie , heft i. (1896), p. 23 ff., on the evidential value of this testimony as against Jlicher’s and Spitta’s attempt to show that the celebration of the Lord’s Supper in the early Church rested upon no positive command of Jesus. Weizscker’s words are most emphatic: “Every assumption of its having originated in the Church from the recollection of intercourse with Him at table, and the necessity felt for recalling His death is precluded the celebration must rather have been generally observed from the beginning” Apostolic Age , ii., p. 279, E.T., and cf. Das apostol. Zeitalter , p. 594, second edition (1892), Beyschlag, Neutestamentliche Theol. , i., p. 155. Against any attempt to interpret the words under discussion of mere benevolence towards the poor (Isa 58:7 ) Wendt regards Act 20:6-7 (and also Act 27:35 ) as decisive. Weiss refers to Luk 24:30 for an illustration of the words, but the act, probably the habitual act of Jesus, which they express there, does not exhaust their meaning here. Spitta takes Act 6:2 , as = , an arbitrary interpretation, see also below. The Vulgate connects with the preceding , and renders in communicatione fractionis panis , a rendering justified in so far as the has otherwise no definite meaning, and by the fact that the brotherly intercourse of Christians specially revealed itself in the fractio panis , cf. 1Co 10:16 , and Blass, in loco , and also [129] where he reads . But whilst Felten refers to the evidence of the Vulgate, and also to that of the Peshitto, which renders the words before us “in the breaking of the Eucharist” (so too in Act 20:7 ), it is worthy of note that he refuses to follow the usual Roman interpretation, viz. , that the words point to a communion in one kind only, Apostelgeschichte , p. 94. It is possible that the introduction of the article before at least one of the words ( cf. R.V.) emphasises here the Lord’s Supper as distinct from the social meal with which it was connected, whilst Act 2:46 may point to the social as well as to the devotional bearing of the expression ( cf. Zckler, note in loco ), and this possibility is increased if we regard the words as characterising the whole sentence in Act 2:42 . But unless in both verses some deeper meaning was attached to the phrases , it seems superfluous, as Schttgen remarked, to introduce the mention of common food at the time of a community of goods. No doubt St. Chrysostom (so Oecum., Theophyl.) and Bengel interpret the words as simply = victus frugalis , but elsewhere St. Chrysostom speaks of them, or at least when joined with , as referring to the Holy Communion (see Alford’s note in loco ), and Bengel’s comment on Act 2:42 must be compared with what he says on Act 2:46 . , “and [in] the prayers” R.V. Dr. Hort suggests that the prayers may well have been Christian prayers at stated hours, answering to Jewish prayers, and perhaps replacing the synagogue prayers (not recognised in the Law), as the Apostles’ “teaching” had replaced that of the scribes ( Judaistic Christianity , p. 44, and Ecclesia , p. 45). But the words may also be taken to include prayers both new and old, cf. Act 4:24 , Jas 5:13 (Eph 2:19 , Col 3:16 ), and also Act 3:1 , where Peter and John go up to the Temple “at the hour of prayer,” cf. Wendt, Die Lehre Jesu , ii., p. 159.
[129] R(omana), in Blass, a first rough copy of St. Luke.
Fuente: The Expositors Greek Testament by Robertson
Acts
PETER’ S FIRST SERMON
A FOURFOLD CORD
Act 2:42
The Early Church was not a pattern for us, and the idea of its greatly superior purity is very largely a delusion. But still, though that be true, the occasional glimpses that we get at intervals in the early chapters of this Book of the Acts of the Apostles do present a very instructive and beautiful picture of what a Christian society may be, and therefore of what Christian Churches and Christian individuals ought to be.
The words that I have read, however, are not the description of the demeanour of the whole community, but of that portion of it which had been added so swiftly to the original nucleus on the Day of Pentecost. Think, on the morning of that day ‘the number of the names was one hundred and twenty,’ on the evening of that day it was three thousand over that number-a sufficiently swift and large increase to have swamped the original nucleus, unless there had been a great power of assimilation to itself lodged in that little body. These new converts held to the Apostolic ‘doctrine’ and ‘fellowship,’ and to ‘breaking of bread’ and to ‘prayers,’ and so became homogeneous with the others, and all worked to one end.
Now, these four points which are signalised in this description may well afford us material for consideration. They give us the ideal of a Church’s inner life, which in the divine order should precede, and be the basis of, a Church’s work in the world. But, while we speak of an ideal for a Church, let us not forget that it is realised only by the lives of individuals being conformed to it.
I. The first point, which is fundamental to all the others, is ‘They continued steadfastly in the Apostles’ doctrine.’
But, of course, there was necessarily involved in the story a certain amount of what we now call doctrine-that is, theological teaching- because one cannot tell the story of Jesus Christ, as it is told in the four Gospels, without impressing upon the hearers the conviction that His nature was divine and that His death was a sacrifice. Beyond these truths we know not how far the Apostles went. To these, perhaps, they did not at first rise. But whether they did so or no, and although the facts that the hearers were thus eager to receive, and treasured when they received, are the commonplaces of our Sunda-schools, and quite uninteresting to many of us, the spirit which marked these early converts is the spirit that must lie at the foundation of progressive and healthy Christianity in us. The consciousness of our own ignorance, of the great sweep of God’s revealed mind and will, the eager desire to fill up the gaps in the circle, and to widen the diameter, of our knowledge, and the consequent steadfastness and persistence of our continuance in the teachings-far fuller and deeper and richer and nobler than were heard in the upper room at Jerusalem by the first three thousand- which, through the divine Spirit and the experience of the Church for nineteen hundred years are available for us, ought to characterise us all.
Now, dear friends, ask yourselves the question very earnestly, Does this desire of fuller Christian knowledge at all mark my Christian character, and does it practically influence my Christian conduct and life? There are thousands of men and women in all our churches who know no more about the rich revelation of God in Jesus Christ than they did on that day long, long ago, when first they began to apprehend that He was the Saviour of their souls. When I sometimes get glimpses into the utter Biblical ignorance of educated members of my own and of other congregations, I am appalled; I do not wonder how we ministers do so little by our preaching, when the minds of the people to whom we speak are so largely in such a chaotic state in reference to Scriptural truth. I believe that there is an intolerance of plain, sober, instructive Christian teaching from the pulpit, which is one of the worst signs of the Christianity of this generation. And I believe that there are a terribly large number of professing Christians, and good people after a fashion, whose Bibles are as clean to-day, except on one or two favourite pages, as they were when they came out of the bookseller’s shop years and years ago. You will never be strong Christians, you will never be happy ones, until you make conscience of the study of God’s Word and ‘continue steadfastly in the Apostles’ teaching.’ You may produce plenty of emotional Christianity, and of busy and sometimes fussy work without it, but you will not get depth. I sometimes think that the complaint of the writer of the Epistle to the Hebrews might be turned upside down nowadays. He says: ‘When for the time ye ought to be teachers, ye have need that one teach you again which be the first principles.’ Nowadays we might say in Sunday-schools and other places of church work: ‘When for the time ye ought to be learners , you have taken to teaching before you know what you are teaching, and so neither you nor your scholars will profit much.’ The vase should be full before you begin to empty it.
Again, there ought to be, and we ought to aim after, an equable temper of mutual brotherhood conquering selfishness.
‘They continued in the Apostles’ doctrine and in fellowship.’ ‘Fellowship’ here, as I take it, applies to community of feeling. A verse or two afterwards it is applied to community of goods, but we have nothing to do with that subject at present. What is meant is that these three thousand, as was most natural, cut off altogether from their ancient associations, finding themselves at once separated by a great gulf from their nation and its hopes and its religion, were driven together as sheep are when wolves are prowling around. And, being individually weak, they held on by one another, so that many weaknesses might make a strength, and glimmering embers raked together might break into a flame.
Now, all these circumstances, or almost all of them, that drove the primitive believers together, are at an end, and the tendencies of this day are rather to drive Christian people apart than to draw them together. Differences of position, occupation, culture, ways of looking at things, views of Christian truth and the like, all come powerfully in to the reinforcement of the natural selfishness which tempts us all, unless the grace of God overcomes it. Although we do not want any hysterical or histrionic presentation of Christian sympathy and brotherhood, we do need-far more than any of us have awakened to the consciousness of the need-for the health of our own souls we need to make definite efforts to cultivate more of that sense of Christian brotherhood with all that hold the same Lord Christ, and to realise this truth: that they and we, however separate, are nearer one another than are we and those nearest to us who do not share in our Christian faith.
I do not dwell upon this point. It is one on which it is easy to gush, and it has got a bad name because there has been so much unreal and sickly talk about it. But if any Christian man will honestly try to cultivate the brotherly feeling which my text suggests, and to which our common relation to Jesus Christ binds us, and will try it in reference to A , B , or C , whom he does not much like, with whose ways he has no kind of sympathy, whom he believes to be a heretic, and who perhaps returns the belief about him with interest, he will find it is a pretty sharp test of his Christian principle. Let us be real, at any rate, and not pretend to have more love than we really have in our hearts. And let us remember that ‘he that loveth Him that begat, loveth Him also that is begotten of Him.’
II. Another characteristic which comes out in the words before us is the blending of worship with life.
So, naturally, and without an idea of anything awful or sacred about the rite, the first Christians, when they went home after a hard day’s work and sat down to take their own suppers, blessed the bread and the wine, and whether they ate or drank, did the one and the other ‘in remembrance of Him.’
The gradual growth of the sentiment attaching to the Lord’s Supper, until it reached the portentous height of regarding it as a ‘tremendous sacrifice’ which could only be administered by priests with ordained hands in Apostolic succession, can be partly traced even in New Testament times. The Lord’s Supper began as an appendage to, or rather as a heightening of, the evening meal, and at first, as this chapter tells us in a subsequent verse, was observed day by day. Then, before the epoch of the Acts of the Apostles is ended, we find it has become a weekly celebration, and forms part of the service on the first day of the week. But even when the observance had ceased to be daily, the association with an ordinary meal continued, and that led to the disorders at Corinth which Paul rebuked, and which would have been impossible if later ideas of the Lord’s Supper had existed then.
The history of the transformation of that simple Supper into ‘the bloodless sacrifice’ of the Mass, and all the mischief consequent thereon, does not concern us now. But it does concern us to note that these first believers hallowed common things by doing them, and common food by partaking of it, with the memory of His great sacrifice in their minds. The poorest fare, the coarsest bread, the sourest wine, on the humblest table, became a memorial of that dear Lord. Religion and life, the domestic and the devout, were so closely braided together that when a household sat at table it was both a family and a church; and while they were eating their meat for the strength of their body, they were partaking of the memorial of their dying Lord.
Is your house like that? Is your daily life like that? Do you bring the sacred and the secular as close together as that? Are the dying words of your Master, ‘This do in remembrance of Me,’ written by you over everything you do? And so is all life worship, and all worship hope?
III. The last thing here is habitual devotion.
Now, dear brethren, it is said about us Free Churchmen that we think a great deal too much of preaching and a great deal too little of the prayers of the congregation. That is a stock criticism. I am bound to say that there is a grain of truth in it, and that there is not, with too many of our congregations, as lofty a conception of the power and blessedness of the united prayers of the congregation as there ought to be, or else you would not hear about ‘introductory services.’ Introductory to what? Do we speak to God merely by way of preface to one of us talking to his brethren? Is that the proper order? ‘They continued steadfastly in the Apostles’ teaching,’ no doubt; but also ‘steadfastly in prayer.’ I pray you to try to make this picture of the Pentecostal converts the ideal of your own lives, and to do your best to help forward the time when it shall be the reality in this church, and in every other society of professing Christians.
Fuente: Expositions Of Holy Scripture by Alexander MacLaren
And. This and the “ands” in following verses give the Figure of speech Polysyndeton. App-6.
continued stedfastly. Greek. proskartereo. See note on Act 1:14.
doctrine = teaching.
fellowship = the fellowship. Compare Act 2:44.
breaking of bread. This was the common meal. Compare verses:##Act 44:46 and Mat 14:19. Isa 58:7.
breaking. Only here and Luk 24:35.
prayers = the prayers. App-134. Compare Act 3:1.
Fuente: Companion Bible Notes, Appendices and Graphics
42-47.] DESCRIPTION OF THE LIFE AND HABITS OF THE FIRST BELIEVERS. This description anticipates; embracing a period extending beyond the next chapter. This is plain from Act 2:43; for the miracle related in the next chapter was evidently the first which attracted any public attention: Act 2:44-45, again, are taken up anew at the end of chap. 4, where we have a very similar description, evidently applying to the same period.
Fuente: The Greek Testament
Act 2:42. , continuing stedfast, persevering) having forsaken all things else.-, in fellowship) of all their internal and external goods, actions, and plans. Comp. as to their resources, Rom 15:26.- , in breaking of bread) that is, in frugal diet, partaken of jointly one with the other. Comp., however, note, Act 2:46. [The Lords Supper is included in this expression.] The Christianity of all, and each individually, is to be estimated, not merely from Divine worship, but also from the daily mode of life.
Fuente: Gnomon of the New Testament
Act 2:42-47
THE PROMISE IS FOR ALL:
LESSONS FROM THE BOOK OF ACTS
Notes For Lesson Four: Fellowship, Healing, & Opposition
(Act 2:42 to Act 4:22)
The small group of believers has suddenly become a prominent presence in Jerusalem. Things now begin to happen quickly, and in the next couple of chapters we learn both about the changes that took place in the lives of those who had accepted Christ, and also about the ways that the city around them responded to their teaching and activities.
The Fellowship of the Believers (Act 2:42-47)
This short passage is frequently studied because of the memorable picture it gives us of the earliest Christians as they showed in their lives their understanding of their new identity in Jesus. While there are many details that are encouraging and that repay study in their own right, the overall picture is even more significant. It is good for us to emulate the kinds of things that we see the believers doing in this passage, but it is even better if we realize that the changes in their lives came about because they understood their new identity in Christ.
In one of the most read verses in Acts, we see several important basics of the new life we have in Jesus (2:42). The newly baptized believers devoted themselves to things that both reflected who they now were and that also drew them closer to one another. Notice also that Jesus is the foundation of each of these vital basics. The apostles’ teaching is not important or interesting or valuable because of who the apostles were, but because it concerned Jesus. The biblical word for “fellowship” does not refer simply to spending time with one another, but rather indicates a recognition of a common ground, a common purpose, which these persons now had because of Jesus. Likewise the breaking of bread* and prayer have no meaning unless God lives and his Son provides forgiveness for our sins. While some of these actions had basic similarities to the things that they had done before coming to Jesus, their devotion has reached a new level because they now understand more clearly God and his purpose for them, and because God’s Spirit now lives in them.
All of the most reliable commentators understand that “breaking of bread” refers here to the Lord’s Supper, because of the way it is phrased. “Breaking of bread” was the term usually used by the Jewish believers, while “The Lord’s Supper”, the term Paul usually uses, was the most common term among the Gentiles. In the earliest days of the church, this service was commonly observed at the beginning of a fellowship meal, but it was clearly understood that the meal itself was not the actual Lord’s Supper service.
There are also some other noteworthy features of the community of believers beyond these basics (Act 2:43-47). We know of course that the miraculous was ever-present in the earliest era of the church, and it is here indicated that the apostles did many miraculous acts which are not recorded in the book. There are also several ways mentioned in which they shared their lives and possessions with one another. From the beginning, they realized that their relationships were based on more than social or cultural similarities. It is important to realize that they were not doing all of these things because they found them on a checklist, but rather as a natural result of knowing who they were. For us, it is important to avoid mere outward imitation of their encouraging example. To achieve the level of fellowship that they had, we must begin with the proper foundations in our own individual relationships with God.
Luke also notes that, as the believers grew closer to one another in fellowship, God also blessed them with continuing growth. They were no doubt a noteworthy example to those around them, and indeed at this time they enjoyed a good public opinion without noticeable opposition. Like the actual miracles, the fellowship and relationships that the believers enjoyed were a powerful way to draw attention to the gospel. In a sense, they are of even more spiritual value than miracles, in that Christian relationships provide a source of spiritual blessings that will last as long as we remain on this earth, as well as providing one of the very few blessings that we can take with us when we enter eternity. It is a sign of God’s wisdom that, while the miraculous has remained dormant in Christianity since the earliest generations, Christians of any era can still have the same kind of fellowship that our brothers and sisters in the earliest days of the church had with one another.
For Study or Discussion: Of the features of Christian fellowship that we see in this passage, which should we most hope to emulate today? What is the best way for us to try to be more like the early church in these areas? Consider other Scriptures that might address these topics or related ideas.
A Healing & Its Aftermath (Act 3:1-26)
This account of the healing of a crippled beggar is probably just one of many such examples that Luke could have included in the book of Acts. Here, Peter and John perform a miraculous healing that leads quickly to an opportunity to proclaim the gospel to a new audience. There are several significant parallels with the important themes we have noted in Acts 2, as once again we see an amazing miracle that, instead of being emphasized for its own sake, is described in terms of what it reveals about God and his plans. This particular situation also leads to the introduction of a new theme – opposition – which we shall read about in the following chapter.
The chapter begins with an account of the actual healing (Act 3:1-10). It is an interesting situation that has important parallels to the ways that many persons in any age come to Jesus. The beggar first approached Peter and John because he hoped they would give him money, just as many initially approach Jesus because they want blessings other than salvation itself. Peter allows the man to think that he will get something, but the apostle quickly reveals that what he has to offer is not money. Instead, it is something that, understood properly, is much better than money. Peter’s statement that “What I have I give you” is worth thinking about for its parallels in our own experiences with those around us. There are many problems in the lives of those around us which we are powerless to solve. But, like Peter, in the gospel we do have something to offer that is of extraordinary value to anyone who is seeking God.
As with all biblical accounts of miracles, this one was unmistakably something so unusual that even the opponents of the gospel could not deny that something had happened. The crowd reacts in praise, wonder, and amazement, a circumstance which Peter seizes on to address them about the topics that were really important to their spiritual well-being (Act 3:11-26), just as he had done on the day of Pentecost. He pulls their attention away from the miraculous healing and onto the source of all healing, Jesus. He points out that, to anyone who believes in God, it really should be no surprise that God can heal a crippled man. He then goes on to detail that there is a far more important kind of healing that God provides through Jesus. Peter recounts the facts about Jesus, most particularly his death and resurrection, and issues a call to have faith in Jesus.
As in the previous chapter, this short lesson emphasizes the need to accept a personal responsibility in response to the message of the gospel. Peter again demonstrates how Jesus’ ministry was not an improvisation but rather the fulfillment of centuries of prophecy (this time, in addition to a general reference to the prophets, he quotes from Deuteronomy and Genesis). This means that Jesus was not just one way to God, but rather the way that God has always planned for, so that anyone who seeks God must respond to Jesus. This is thus combined with an explicit call to repentance. Peter indicates that salvation in Christ is coming first to the Jews as God’s people, but this is also a chance they cannot pass up. They must turn from their ‘wicked ways’, and if they do, they will receive ‘times of refreshing’ from God.
For Study or Discussion: What parallels are there between this chapter and Acts 2? What significance do those parallels have in our understanding of the gospel? What practical significance might they have in helping us in our ministries?
Opposition Begins (Act 4:1-22)
For a short while, the believers had been able to proclaim Jesus and the resurrection without any noticeable interference, but their very success now leads inevitably to opposition. The priests, teachers of the law, and others who had opposed Jesus could not fail to notice the ways that the good news about Jesus was having a sudden influence in Jerusalem. Thus, all of their old jealousy, fear, and hatred towards Jesus suddenly began to be directed towards his followers.
All of Jesus’ most determined opponents had thought that they had dealt with the annoying Galilean once and for all a few weeks earlier. But now they find that Jesus is a problem that simply won’t go away (Act 4:1-4). And while it is an old problem, it has a new feature that is even more disturbing to them. In addition to presenting the same kinds of disturbing challenges to their authority that Jesus had made, his followers are even claiming that Jesus has risen from the dead. This new claim will make it even more difficult for the priests and rulers to stifle the gospel. They thus seize and imprison the two apostles who were involved in the healing in chapter 3. For every action there is a reaction, and even as they are trying to shut down the apostles’ teaching, the gospel continues to spread, and there are now at least 5000 members of the new fellowship.
The only thing that the frustrated authorities can try is to interrogate Peter and John (Act 4:5-22). When they ask the two apostles for the authority by which they are healing and speaking, they get an answer that contains more than they bargained for. It gives the Christians the chance to proclaim clearly that salvation can be found only in Jesus, not through anyone else or through any other system. The historical Jewish religion was always meant to find its fulfillment (and replacement) in Jesus, but as Peter tells them, they have rejected this capstone. Note that this is an instance of one of the running themes in Acts – it is not only the Jews who reject Jesus, but it is rather a general struggle that humans face in accepting God’s will and God’s way of salvation, instead of making up their own.
The situation presents the authorities with a dilemma. Everyone knows that Peter and John did something miraculous, and everyone was further aware that they had been two of Jesus’ closest companions while he was alive. It is also clear that these two fishermen are not the kind of persons who usually have this kind of influence or attract this kind of attention. The authorities feel obliged to make some kind of attempt to quell the threat to their control of the city, but the best they can do is a hollow demand not to teach in the name of Jesus, a demand that the apostles immediately push aside in asking whether it is right to obey God or human authorities. This first confrontation with angry authorities thus ended in a relatively easy victory for the believers. Later they would face more difficult and dangerous situations, and this early experience would then prove invaluable.
For Study or Discussion: Why was this confrontation so easily handled by the apostles? What difficult aspects might it still have held for Peter and John? What did they need to do or know in order to get through it? How do you think this experience might help them in the future?
– Mark W. Garner, March 2002
Fuente: Old and New Testaments Restoration Commentary
Apostolic Christianity
And they continued steadfastly in the apostles teaching and fellowship, in the breaking of bread and the prayers.Act 2:42.
1. In these words are set forth the characteristic marks of the new Christian life to which the converts of Pentecost were pledged by their Baptism. The Apostles stand out as the core of the Church. About them the new disciples are gathered; from them the doctrine and discipline of the infant society proceed; they constitute a visible centre of unity.
2. The Church was not only holy, catholic, and apostolic, but it was also one. The world recognized that unity, and felt its power. A bishop of the Church in Ephesus was a bishop of the Church in Lyons, and a member of the Church in Alexandria was a member of the Church in Arles. The Church newly planted in Armenia was immediately brought into relation with the Church wherever it was already existing. There was a principle as real in the Church which was producing this unity, as the principle of gravity in the solar system which is binding it into unity and harmony. It is not difficult to discover that principle. If we turn to the inspired history of the Church, we shall find that principle of unity clearly stated. They continued steadfastly in the Apostles teaching and fellowship, in the breaking of bread and the prayers. Here are four thingsthe teaching, the fellowship, the sacrament, and the worship.
We greet one another cordially as brethren, and we meet in committees and on platforms and in various other ways. Some of us have become members of the Evangelical Alliance, and we have various ways of expressing the unity that remains to us across the divided lines of our Churches. Ah, but there was a time, gone by long, long ago, when all those who in any place confessed a common Lord exercised their unity around the same communion table, and in the courts which Christ had set up, and not in such committees and alliances as we have been compelled to plan because we had fallen from the others. There was a time when it entered into no Christian mind that, in any place, those who confessed our common Lord were to sit down contented with a unity that was not expressed and could not be in Christs ordinances and Christs institutions. There was a time when, if anything fell out to break it, men were grieved and humbled and Apostles wrote moving letters to the Churches concerned; and after the Apostles were gone, the Church of Rome sent her letter to the Church of Corinth to entreat them to be visibly one in the institutions and ordinances which Christ gave them to express and to exercise their unity. There was such a time, and if since post-apostolic times the Church has gained somethingand I think it has gained muchyet surely it has lost something too. There was something they had in the early Church, when they met around the same communion table and in the same institutions just as naturally as they went to one martyr-death togetherthere was something then which we have not now. Therefore we are bound to aim at itwe are bound to seek it as we Song of Solomon 1 [Note: R. Rainy, in The Life of Principal Rainy, i. 168.]
There are two notions of unity in mens minds. One of them is really the notion of uniformity. It has no place for diversity. It wants almost complete identity between the things which it compares. The other rejoices in diversity, and finds its unifying principle in the common motive or purpose out of which an infinite diversity of many actions may proceed. How vain the search for any unity but this! It is the unity of nature. The budding, bursting spring is full of it; a thousand trees all different from one another are all one in the oneness of the great life-power which throbs and pulsates in them all. And souls the most unlike, most widely separated from each other, are one in Christ. Christ is their principle of unity. The thinker pondering deep problems, the workman struggling with the obstinacy of material, the worshipper lost in his adoration, the men of all centuries, the men of all lands,they are all one, if all their lives are utterances of the same Christ. It is beautiful, the way in which each new Christian strikes into this unity and becomes a part of it immediately. A man has been living by himself, seeming to find all his sources of activity in his own life. By and by the change comes and he is Christs. The pulse of universal Christian life begins to beat through him. Now he is one with all men who, anywhere, are doing anything by Christ for Christ! How he lays hold of and comprehends the ages!2 [Note: Phillips Brooks.]
The text names four elements as expressive of the variety in unity of primitive Christian life. They continued steadfastly
I.In the Apostles Teaching.
II.In the Fellowship.
I.In the Breaking of Bread.
II.In the Prayers.
The great Christian thinker and preacher of Protestant Lausanne, as he compared the splendour and enthusiasm of the Roman Benediction with the shorn and meagre rite of Genevan Calvinism, exclaimed in melancholy tones, Rome has worship without the word, we have the word without worship. But the earliest Church, as delineated by its great historian, combines all these elements, and appeals to man through all his faculties. It appeals to his intellect by its doctrine. It awakens his social feelingswhether towards contemporary Christians, or spirits waiting in the world unseen, or great predecessors in the faith; nay, something higher stillAnd truly our fellowship is with the Father, and with his son Jesus Christ. It deals with the soul in its most mysterious depths by the consciousness of a Presence at once awful and blessed. It has treasures, and it opens for every one of its children a language of sobs and rapture, of penitence and joya wealth of words that set themselves to some far-off music, which linger along fretted roofs, yet nestle in our hearts, and in our last hours sing us into the sleep of death as if with the lullaby of God. Thus, as in the description of her first structure, the Church is doctrinal, social, sacramental, liturgical. She is a school of teaching, a centre of social unity, a shrine of sacraments, a home of worship. The child of heaven, destined to an inheritance so splendid, was strong and radiant in her cradle. All the possibilities of her history and her being lay folded in her heart from the very first.1 [Note: W. Alexander.]
I
The Teaching of the Apostles
1. The teaching of the Apostles was the necessary instrumentality for bringing the new converts to full discipleship. Their rudimentary faith needed a careful and continuous instruction, an instruction which replaced that which the scribes were in the habit of giving, so that in the most literal sense the Apostles might now be called scribes become disciples to the kingdom, bringing out of their treasure things new and old, the new tale of the ministry and glory of Jesus, the old promises and signs by which Law and Prophets had pointed onward to Him and His kingdom.
2. But, further, the teaching of the Apostles had a far wider range when their disciples were not converted Jews, but converted heathen. Then they had to create a new morality, to lay firmly that foundation which the Jews had received from their long tradition of legal righteousness, to adapt the principles to the novel conditions of Gentile life.
3. Can we tell what the teaching of the Apostles chiefly consisted of?
(1) Even a superficial study of St. Pauls Epistles enables us to understand the magnitude of the task which rested on the Apostles as religious teachers. Take, for sufficient example, the First Epistle to the Corinthians. We find clearly indicated there a teaching extraordinary in depth, range, and variety. St. Paul brings to the Corinthians the knowledge of Christs life and death, and the substance of His revelation. He interprets the Old Testament in the light of Christian belief; he develops a detailed doctrine of the person and work of our Saviour. Consider how large a background of theological knowledge, built up in the Corinthians by systematic teaching, is implied in such a verse as this: But of him (i.e. God) are ye in Christ Jesus, who was made unto us wisdom from God, and righteousness, and sanctification, and redemption. Is it not suggestive that we should find the great keywords of the Pauline theology in the least theological of his Epistles? In this same Epistle to the Corinthians we find a very definite and rich teaching about the Holy Spirit, an eschatological doctrine of great range and richness, the most careful moral teaching, and the delivery of practical rules, customs of the Christian society, which the Apostle does not hesitate to impose on the Corinthians. No doubt St. Paul stood out from the apostolic company as a great constructive theologian, and we cannot suppose that the other Apostles, with the exception of St. John, were able to bring to their converts so rich and varied a volume of sacred science; but then we must remember that St. Paul, to use his own phrase, laboured more abundantly than they all, and that, even in the apostolic age, his Epistles were widely disseminated. In the New Testament, then, alone we have abundant evidence of the active vitality of the teaching of the Apostles.
(2) But we can also bring evidence outside the New Testament. Two documents have come down to our own time with the claim to embody the teaching of the Apostles, and though neither can vindicate an apostolic origin, yet both do certainly perpetuate aspects of the work of the Apostles as the teachers of the Christian society. The oldest of these documents is a curious moral treatise dating probably from the first half of the second Century, though it may be much older, and actually entitled The Teaching of the Twelve Apostles. It illustrates the work which, especially among the Gentile converts, fell on the Apostles as creators of a Christian morality, which should replace the depraved and perverted traditions of heathen life. The other document, later in actual composition, is not less apostolic in character. It is known throughout the world as the Apostles Creed. Of course we must be watchful against the anachronism which would credit the Apostles with precise dogmatic forms, such as were afterwards received in the Church on the authority of their names. But though the so-called Apostles Creed did not exist in apostolic times, we must admit that the substance of its teaching was primitive. The Ignatian Epistles, which are the connecting link between the Pastoral Epistles and the Apologists of the second century, prove that instruction was given in Antioch on all the points characteristic of the teaching of the developed creed.
(3) But by the teaching of the Apostles, in which the first Christians continued, we are not to understand a detailed moral code, or an elaborated creed, but rather a progressive instruction, which included both morals and doctrine, which addressed itself with rare versatility to the novel and ever-varying requirements of a quickly expanding society; and always laid the emphasis on the things which were fundamental.
I like the advice which Mr. Birrell gave at Whitefields Institute: Do not worry too much over the many things you are in doubt about; hang on with all your weight to the things, however few, about which you are certain, and on the top of these certainties pile up work, work, work! May I take a little liberty with one of the great sayings of Shakespeare, a liberty which does no fundamental violence to the text, The truths thou hast, and their adoption tried, grapple them to thy heart with hoops of steel.1 [Note: J. H. Jowett, in Examiner, 9th February 1905.]
4. Thus from the beginning, the Church has possessed and depended upon a teaching ministry; and, though in later times the reason of that dependence may seem less evident, and though, for obvious reasons, the functions of the ministry have taken a less exalted character, yet, when we consider that every generation comes fresh to its problems, and that the unalterable principles of the Gospel have to find application to circumstances which are always novel, we shall be little disposed to question the title which the teaching ministry can still advance to the regard and consideration of believers. It is still the case of loyal and prudent Christians that they continue steadfastly in the apostles teaching, when they impose on themselves as a standing obligation of a well-ordered Christian life, the regular and devout attendance on the work of the Christian preacher.2 [Note: H. H. Henson.]
II
The Fellowship
The word translated fellowship () comes from a root which means literally sharing in common. The practical nature of the fellowship is very clearly seen by comparing the ways in which the same word is translated in other places in the New Testament. As a rule Scripture is its own best interpreter. In Rom 15:26 the same word here translated fellowship is rendered contributionIt hath pleased them of Macedonia and Achaia to make a certain contribution for the poor saints which are at Jerusalem. In 2Co 9:13 it is distributionYour liberal distribution unto them, and unto all men. In Heb 13:16 it is communicateTo do good and to communicate forget not: for with such sacrifices God is well pleased. In 1Co 10:16 it is communionThe cup of blessing which we bless, is it not the communion of the blood of Christ. While in Php 1:5; Php 2:1; Php 3:10 it is plainly used in the sense of participation. From all these Scriptures, the meaning of the word is clearly defined. It was the word used for the collection of money for the poor saints, and for the share which believers took in transmitting these alms to those in need. Fellowship in this sense is a most exalted and noble thing, and a privilege not to be lightly esteemed. It showed the oneness of the whole body of the faithful in state, in privilege, and in Obligation. Sharing thus in common there was created a spirit of mutual recognition, a manifestation of common interests, and a closer partnership with each other in the blessings and privileges of the Gospelleading them to share joyfully their goods with others. Taking the word in the meaning thus given, we cannot fail to see that the contribution or collection became a regular, an abiding institution in the Church of Christ.
1. There are thus three aspects in which to regard the Fellowship
(1) It is evident that they encouraged each other in the things of God and continued to do so. They were as one loving family, and loving each other they took every means in their power to keep the glow of love aflame. As iron sharpeneth iron, so a man sharpeneth the countenance of his friend. What better means of encouraging the members of the Church can there be than by conversing freely together of the things of God? As the fellowship meant participation, communion; so in their intercourse with each other there was a constant interchange of thought in matters of spiritual experience.
I fear this aspect of fellowship has been sadly lost in these days. How seldom we talk about God! We talk about anythingeverything elseabout leaders, teachers, sermons, books; but how seldom do we find the conversation, even among a party of Christians, centring round God; and yet one of the sweetest of the precious and exceeding great promises is given to those who practise the habit of speaking about God, and the things of God. In the same chapter in which we read of bringing all the tithes into the storehouse, and so paying attention to the contribution, the collection, and proving the Lord of Hosts herewith, we also read these precious words: Then they that feared the Lord spake one with another; and the Lord hearkened, and heard, and a book of remembrance was written before Him, for them that feared the Lord, and that thought upon His name. And they shall be mine, saith the Lord of Hosts, in the day that I do make, even a peculiar treasure, and I will spare them, as a man spareth his own son that serveth him. Then shall ye return, and discern between the righteous and the wicked, between him that serveth God and him that serveth him not (Mal 3:16-18).1 [Note: J. D. Gilmore.]
(2) They had a mutual regard for each others welfare, and continued to show it. Communion, participation, fellowship cannot exist where one member is indifferent in the smallest degree to anything that affects the interest of another. The member who takes no interest in the welfare of his fellow-members is guilty of violating the partnership in which all believers are embraced. If I am one with him, what touches him, touches me; his sorrows, dangers, duties, joys, prosperity, or adversity are mine. In true fellowship there can be no isolation, no independence: all are sharers in common. If we are members of the body of Christ, then, in a very real sense, there should be no schism in the body; but the members should have the same care one for another. And whether one member suffereth, all the members suffer with it; or one member is honoured, all the members rejoice with it (1Co 12:25-26).
(3) There was also regular, systematic provision made for practical help as it was required. Continuing in the Apostles fellowship, it is clear that the members of the Church gave freely and willingly as the Lord had prospered them for the relief of poor saints, and that a regular distribution of the contributions so given was made to those in need. Later on, when the number of the disciples was multiplied, it was found absolutely necessary to appoint deacons to take this matter in charge, that they, overlooking the temporal affairs, might leave the Apostles free to attend to the purely spiritual matters. That these contributions became a regular institution, a weekly ordinance, in the Churches of Christ, is clear from Pauls words to the Church of God at Corinth. Following immediately upon the greatest, the profoundest treatise ever written upon the fundamental doctrine of the resurrection, the Apostle, without pause or break, says, Now concerning the collection for the saints, as I have given order to the Churches of Galatia, even so do ye. Upon the first day of the week let every one of you lay by him in store, as God hath prospered him, that there be no gatherings when I come (1Co 16:1-2).
2. St. Luke, according to the translation adopted in our versions, links together teaching and fellowship; but he certainly does not mean that the early Christians were taught to combine as they did. They entered into an intelligent unity sustained by intelligent communication; but their intercourse was the spontaneous outflow of the new life which, as believers in Christ, they had received. It was a Divine instinct, a soul of brotherhood, a disposition which breathed the atmosphere of the household of faith. Good nature could find no sphere large enough for its expression. It was the observance of the second commandment in the most Christlike form the world had ever seen. It was the attainment of the mind of Christ in a measure which overflowed all human relationships. From the first we get an impression of wonderful unity and brotherliness as marking the Messianic Community. With what moving power would the Masters words be rehearsed by men in whose imaginations the Speakers looks and tones, as He had spoken them, still lived and gave each saying life! In the atmosphere of soul thus created self-contained isolation was simply impossible to believers. The impulse to fellowship of the most intimate and complete character mastered every other feeling. And in that fellowship they found their strength and stability.
One of the most remarkable methods of preventing the encroachments of the sea upon the land, and fixing the loose sand along the shore, is by means of plants specially adapted for the purpose. These plants belong mostly to the grass tribe, though some are furnished with the flowers and foliage of higher orders. But they all possess in common the peculiarity of creeping underground stems, which at short intervals send up fresh shoots above the surface, and root themselves in the soil. These creeping underground stems enable them to subsist in the barren sand, and endure long periods of drought and sterility; while the rooting of the stems at frequent intervals, producing new individuals at every joint, all linked together, enables them to offer an effectual resistance to the storm. If undisturbed, these wonderfully constructed plants would speedily cover the largest tract of sea-shore spontaneously, prevent the loose masses of sand thrown up by the waves from drifting, and render the soil sufficiently stable to support higher vegetation. Man has taken advantage of the peculiar habit of these seaside plants, and planted them along the banks which he erects as a barrier against the sea, and which without these would be blown away by the first hurricane. The enormous dykes which the people have constructed in Holland, to keep out the inundations of the German Ocean, owe their stability to these plants, which are carefully protected by the Government; and along the low eastern side of England, where the sea is seeking continually to encroach upon the shore, and is with great difficulty kept back, a large quantity of dry land has in this way been reclaimed from the waters. It is the social habit of these seaside plants that gives them their wonderful tenacity of life, and admirably adapts them for the conditions in which they grow. Each separate plant is weak and fragile; and if left to itself it would speedily perish in its sterile situation, and would be uprooted and swept away by the fury of the tide. But when linked and interlaced in the closest fashion, by a vital bond, with the whole mass of similar plants growing around, it can hold its own against the strongest forces of the ocean. It is as nearly indestructible from natural causes as anything can be; and it is one of the most striking proofs of the power of feeble things that are endowed with life, to resist, when in combination, the mightiest forces of mechanical nature.1 [Note: Hugh Macmillan.]
III
The Breaking of Bread
We pass on now to the breaking of bread. There can be no question that here we have the Holy Communion in its primitive form as an Agape or supper of communion,2 [Note: F. J. A. Hort.] or rather as a commemoration associated with an Agape or supper of communion. For it is manifest that, in considering the language of St. Luke, we cannot separate it from that of his great master, St. Paul. We are compelled to seek in the First Epistle to the Corinthians the meaning of this simple expression, characteristic of the Acts, the breaking of bread. Now, in the tenth and eleventh chapters of that Epistle, St. Paul evidently describes the Agape as preceding the Eucharist. The latter he clearly asserts to be an institution of Christ, and to bear a character of the utmost gravity. He rehearses the history of that Institution, and bases on it some stern and awful censures of the profaneness which marked the Corinthian practice. The breaking of the bread was something more than the formal act by which a social festivity was inaugurated. It was more than an eloquent symbolmore than a solemn act of commemoration. It was the current phrase for a religious rite to which the Apostle evidently attributed the greatest importance. The very phrase had historic reference; it was an appeal to the devout recollection of Christiansit recalled and set before them the Master Himself in the night in which he was betrayed. The bread which then He blessed and brake was identified with the bread there placed on the table of the Eucharist, and the cup was the same. So the Apostle links together the profanities of the Corinthian Eucharist and that last supper in the room at Jerusalem, where Christ Himself had instituted the sacrament. For as often as ye eat this bread and drink the cup ye proclaim the Lords death till he come. Wherefore whosoever shall eat the bread or drink the cup of the Lord unworthily, shall be guilty of the body and the blood of the Lord. But let a man prove himself, and so let him eat of the bread, and drink of the cup. For he that eateth and drinketh, eateth and drinketh judgment unto himself, if he discern not the body.
How much lies behind that simple phrase the breaking of bread! However close the association of the Eucharist with the Agape was in the apostolic age, it never went so far as to submerge the distinctive character of the Sacrament. St. Pauls Epistle to the Corinthians, not to say, also, the Gospel of St. John, which certainly reflects the eucharistic doctrine of the later apostolic age, absolutely prohibits the popular notion that the unique and awful significance of the Holy Communion belongs to the later period of the Church.1 [Note: H. H. Henson.]
It is not uninteresting to compare with St. Pauls language the eucharistic prayer preserved in The Teaching of the Twelve Apostles. As this broken bread was scattered upon the mountains and gathered together became one, so let Thy Church be gathered together from the ends of the earth into Thy kingdom, for Thine is the glory and the power through Jesus Christ for ever (Didache, i. 4).
1. Now we have seen that St. Paul was very careful to dwell on the deep significance of the Holy Communion, and circumstances proved at this time how necessary this was. But the great precaution which was taken to guard the sacred observance of the Holy Communion does not preclude the joyful association which essentially attached to the breaking of bread. The Eucharist, the name given to that service, in itself indicates the manner in which the primitive Christians regarded it. And this food is called among us Eucharistia, of which no one is allowed to partake but the man who believes that the things which we teach are true, and who has been washed with the washing that is for the remission of sins, and unto regeneration, and who is so living as Christ has enjoined. For not as common bread and common drink do we receive these; but in like manner as Jesus Christ our Saviour, having been made flesh by the Word of God, had both flesh and blood for our salvation, so likewise have we been taught that the food which is blessed by the prayer of His word, and from which our blood and flesh by transmutation are nourished, is the flesh and blood of that Jesus who was made flesh.1 [Note: Justin Martyr, Apol. i. 64.]
In The Breaking of Bread the Apostolic Christians possessed one abiding and unchanging secret in which their whole spiritual being stood rooted, in possession of which they could face all that was before them, whatever the long and cruel years might bring. Here that secret was embodied. The innermost soul of this integral life was an act of organic worship, the breaking of bread. Christ has passed out of sight, they see Him no more, and they now therefore have sorrow. Sorrow there must be. Nevermore would they have His visible presence in their midst, His voice in their ears, His breath on their brows. Nevermore would they move and walk and talk together, and sit at the same table, and eat in the same room. Nevermore the intimate and enthralling joy of that brief earthly companionship. And ye now, therefore, have sorrow, but I will not leave you comfortless; I will come unto you, and your joy shall be full, and that joy no man can ever take from you. So He had promised, and the pledge of that promise being fulfilled came out of the heart of those days now gone, when they had eaten and drunk with Him as His friends that last meal in which the sweet earthly companionship had crowned its blessed intimacy, that last meal in which the old days of friendship had come to a close, and had said their last farewellso that it seemed to them that a meal of wasted hope and broken hearts was indeed never to pass away. Protected from the fickleness and frailties of change, it was itself to become the undying form of that new companionship with the risen Master, by which and in which, through the working of the Spirit, He, with the Father to whom He had gone, would for ever come again to them and sit down with them, and eat and drink with them, and make His ever-living abode with them, drinking with them the new blood of the grape, as it is drunk in the kingdom of God.
2. Observe the witness which the Sacrament bears to the truths of Christian belief.
(1) And first of all the wonder that such a thing as this, a little bread and wine given as a keepsake by a Jewish man about to die the next day, should have become what the Christian Sacrament has been in the world for two thousand years, should have been found such as it has certainly been found by mena treasure of truth to great thinkers; of sweet grace to saints and heroes; of simple blessing to homely and plain people; of deep mystery to philosophers and poets; that it should have gone with equal power through times so extraordinarily different, and among men of so many races and lands; nay, should have borne this witness of itself to men, who were engaged sometimes in keenest unhappy controversy about some part of its nature and meaning.
(2) Then what are we to say of Him who, on the edge of death, calmly appointed this thing? Nothing gives stronger witness to the Divine Power, hidden in the Death of Christ, than this, that these words and acts of a dying man became at once the best offering to God, all other sacrifice being put away. And the observance of it, not as a sad memorial of a departed saint, or prophet, or teacher, but as the glad remembrance of a living Lord, is the best of witnesses to the truth of the Resurrection. It was a great Protestant theologian in Germany who spoke of it as the climax of the early Christian worship, and found in its continuing celebration the first proof of the constant belief of Christians in the Divine nature of Christ. Could any mere memorial of the dead have kept its place, and shown the power of the Eucharist all down the centuries till now?
Sometimes I hear the happy birds
That sang to Christ beyond the sea,
And softly His consoling words
Blend with their joyous minstrelsy.
Sometimes in royal vesture glow
The lilies that He called so fair,
Which never toil nor spin, yet show
The loving Fathers tender care.
And then along the fragrant hills
A radiant presence seems to move,
And earth grows fairer, as it fills
The very air I breathe with love.
And now I see one Perfect Face,
And, hastening to my churchs door,
Find Him within the holy place
Who, all my way, went on before.1 [Note: Horatio Nelson Powers.]
IV
The Prayers
Finally, there is mention made of the prayers. These, in Dr. Horts opinion, are probably Christian prayers at stated hours, answering to Jewish prayers. If we knew more of the synagogue services in Palestine as they were before the fall of Jerusalem, we should perhaps find that these Christian prayers replaced synagogue prayers (which, it must be remembered, are not recognized in the law), as the Apostles teaching may be supposed to have replaced that of the scribes.2 [Note: Judaistic Christianity, 44.] We know that the Christians in Jerusalem, so long as the temple existed, were accustomed to attend its regular services, and it may well be the case that they also developed a synagogue service of their own. St. James, who presided over that Church, speaks of the Christian synagogue. It is certain that the synagogue provided the model after which the liturgical services of the Church were originally fashionedalthough from the first there were new elements, such as the reading of the apostolic epistles, the exercise of spiritual gifts, the use of the Lords Prayer, and, possibly also, Christian hymns, which gave a distinctive aspect to the worship of the Christian synagogue.
Now let us notice two points in connexion with the prayers of which we may well make practical applicationthe place of prayer in public worship, and the value of united prayer.
1. The Place of Prayer in Public Worship. Those who were converted by St. Peters address remained steadfast in prayer: by which it is intended, not merely that they prayed privately by themselves, for this probably they did before, but that they were regular in attending the prayers of the Christian Church. The Church, though in its infancy, had yet its public Services, and those who joined the Apostles fellowship joined them in their united worship before the throne of Gods grace. And this, it should be observed, is the proper fruit of a sermon; the sermon is rightly appreciated, is manifestly blessed by the Holy Spirit, when it leads persons to value and join heartily in the Churchs prayers: the prayers are not the mere introduction to preaching, but preaching is intended to make people pray. This is the right order of things, and this is what we find in the history of the great Pentecostal Day. Whether or not this is so in these days is a question to be determined by experience; but this is certain, if any preaching is followed after merely for its own sake, and if the effect is not found to be greater earnestness and devotion in the prayers, then it may be the fault of the preacher, or it may be the fault of the people, but there is a fault somewhere, the preacher has missed his aim, his arrows have flown wide of the mark. The same Holy Spirit who came down upon the Church upon the Day of Pentecost, and made the preaching of St. Peter effectual to the conversion of three thousand souls, is with the Church still; and if it is found that in these days many people listen to sermons and yet do not show forth in their lives such clear, practical, almost unmistakable marks of the preaching having touched their hearts, then there is a fault somewhere. It cannot be with Gods Holy Spirit; therefore it must needs lie between minister and people.
It is said about us Free Churchmen that we think a great deal too much of preaching and a great deal too little of the prayers of the congregation. That is a stock criticism. I am bound to say that there is a grain of truth in it, and that there is not, with too many of our congregations, as lofty a conception of the power and blessedness of the united prayers of the congregation as there ought to be, or else you would not hear about introductory Services. Introductory to what? Do we speak to God merely by way of preface to one of us talking to his brethren? Is that the proper order? They continued steadfastly in the Apostles teaching no doubt; but also steadfastly in prayer.1 [Note: A. Maclaren.]
2. The Value of United Prayer. Can there be any one who has never felt how the sympathy of others multiplies joy and mitigates sorrow? and in the domain of religion this is doubly and trebly true. Prayer and meditation upon God come so reluctantly from my heart when I pray and meditate alone, but seem as if they were winged when hundreds begin to pray and sing along with me, and seal the same confession with one general Amen.
I often think of the negro woman who was once asked by the governor of Surinam why she and her fellows always prayed together. Could they not do it each one for himself? He happened to be standing at the time before a coal-fire, and the woman answered: Dear sir, separate these coals from each other, and the fire will go out; but see how brisk the flame when they burn together. From the mere circumstance that when in fellowship with others our hearts grow warm, we can easily understand what the Saviour means when He says, Where two or three are gathered together in my name, there am I in the midst of them. And again, If two of you shall agree on earth as touching anything that they shall ask, it shall be done for them of my Father which is in heaven. This, says a devout man, is as when the whole children of a family take heart, and with one accord beseech the father for a boon. It is then far harder for him to refuse.2 [Note: A Tholuck.]
Prayer is much weaker than its real self if many do not join in it.3 [Note: St. Basil, Ep. 68.]
O grant me, Lord, that in my fight
With foes unseen by day and night,
Whether I watch, or praise, or pray,
Victor or vanquished, still I may
Know myself one of an unnumbered host,
Nor feel, like severed branch, my labour lost.
When singly I the foe provoke,
I fall beneath some sudden stroke
Aimed at my solitary head;
But if in compact rank arrayed,
I fight with millions at my side, no foe,
Whoeer he be, has power to lay me low.
V
They Continued Steadfastly
1. Sudden conversions are not always lasting. Many causes besides enlightened conviction may bring about a change of view; and not the least powerful of those other causes is moral contagion. When a mass of men is moved deeply by impassioned eloquence, it is difficult even for a man of calm self-possession to retain the mastery of his emotions, and keep himself free from the influence of that strong sympathetic feeling which, like an electric current, runs through a crowd, and moves many souls, as the mighty rushing wind heaves and tosses the waves of the deep. And what is too often the sequel? Why, the utter absence of steadfastness in the doctrine of Christ. When the cause ceases, the effect disappears. The sympathy dies out for want of fresh Stimulus. Then all is dead. Like a house without a foundation, the assumed Christian profession may be swept away into utter and irretrievable ruin by the first tempest that beats upon it. It is like a human body whose spinal column has been materially damaged; artificial props and stays are necessary to shore it up and prevent its collapse. One test then of sincere adhesion to Christ is steadfast adherence to His doctrine or His teachinga walk and conversation in accordance with His mind and His precepts.
I have sometimes heard of converts and workers at exciting revivals, who afterwards became limp and languid. When the missioner had departed, they felt like a wedding party when the bride and bridegroom have gone. When the huge choir was disbanded, the little chapel choir appeared so tame and commonplace, and worship indeed had come to its dregs! But here in the apostolic times the exciting day was over, the wonder had somewhat passed, but there was no perilous relapse. They continued in the same road, stepping out determinedly, continuing steadfast in the way of life.1 [Note: J. H. Jowett.]
2. Steadfastness implies in particular two points. It implies definiteness and it implies diligence. It suggests either a definite standpoint and diligence to maintain it, or a definite aim and diligence to achieve it. Examples are plentiful to illustrate our meaning. The sentinel at Pompeii who remained firm at his post until the stream of lava engulfed him in its fiery embracehe was steadfast. The soldiers on the ship Birkenhead who stood in their serried ranks on deck while the women and children got safely off in the boats, and who went down in unbroken order into their vast and wandering gravethey were steadfast. They had a definite standpoint, and they were diligent to maintain it. Nor are instances wanting of definiteness of aim and diligence to achieve it.
Perhaps one of the most striking is presented to us in the history of the famous Warren Hastings. Hastings, when but a boy, conceived a passionate longing to regain for his family the ancient home of his forefathers, Daylesford, which, owing to monetary losses, had passed into the hands of strangers. He was but a poor lad when first the desire seized his mind; but all through his long and chequered career this desire never left him, until towards the end of his life he accomplished his object, and purchased the ancestral home, where he ultimately died.2 [Note: S. C. Lowry.]
Apostolic Christianity
Literature
Alexander (W.), Verbum Crucis, 147.
Arnold (T.), Sermons, ii. 24.
Bamford (J. M.), The Burning Heart, 151.
Davies (D.), Talks with Men, Women, and Children, iii. 610.
Fairbairn (R. B.), College Sermons, 264.
Gilmore (J. D.), The Church and its Privileges, 25.
Goodwin (H.), Parish Sermons, 3rd Ser., 242.
Henson (H. H.), Godly Union and Concord, 90.
Hort (F. J. A.), Judaistic Christianity, 39.
Maclaren (A.), Expositions of Holy Scripture: Acts, i. 79.
Martyn (H. J.), For Christ and the Truth, 168.
Mylne (R. S.), The True Ground of Faith, 57.
Reichel (C. P.), Cathedral and University Sermons, 185.
Talbot (E. S.), Some Titles and Aspects of the Eucharist, 75.
Tholuck (A.), Hours of Christian Devotion, 227.
Vaughan (C. J.), The Church of the First Days, 41.
Wilson (J. M.), Sermons in Clifton College Chapel, 2nd Ser., 21.
Christian World Pulpit, lvi. 145 (Scott Holland).
Contemporary Pulpit, 2nd Ser., ii. 257 (Alexander).
Examiner, 9th February 1905 (Jowett).
Plain Sermons by Contributors to Tracts for the Times, i. 295.
Fuente: The Great Texts of the Bible
they: Act 2:46, Act 11:23, Act 14:22, Mar 4:16, Mar 4:17, Joh 8:31, Joh 8:32, 1Co 11:2, Gal 1:6, Eph 2:20, Col 1:23, 2Ti 3:14, Heb 10:39, 2Pe 3:1, 2Pe 3:2, 2Pe 3:17, 2Pe 3:18, 1Jo 2:19
fellowship: Act 4:23, Act 5:12-14, 1Jo 1:3, 1Jo 1:7
in breaking: Act 20:7, Act 20:11, 1Co 10:16, 1Co 10:17, 1Co 10:21, 1Co 11:20-26
and in prayers: Act 1:14, Act 4:31, Act 6:4, Rom 12:12, Eph 6:18, Col 4:2, Heb 10:25, Jud 1:20
Reciprocal: Rth 1:18 – was stedfastly minded 2Ki 2:4 – As the Lord Psa 116:17 – call Pro 4:13 – Take Pro 8:34 – watching Pro 13:20 – that Mat 28:20 – them Act 17:4 – some Phi 4:1 – so Col 2:5 – and the 2Ti 3:10 – my Jam 1:19 – let Jam 1:25 – and 2Jo 1:9 – the doctrine
Fuente: The Treasury of Scripture Knowledge
THE APOSTLES DOCTRINE
They continued steadfastly in the apostles doctrine.
Act 2:42
This verse gives us the earliest information of the essential features of Christian unity. After Pentecost three thousand joined the Church, and this verse tells us in what their membership consisted. The Apostles doctrine, the Apostles fellowship, the breaking of bread, and the prayersthese are permanent bonds of unity amongst Christians.
I. What was the doctrine of the Apostles which they required their converts to accept? A perusal of the Acts of the Apostles shows us. They appealed to facts, and principally to the fact of the Resurrection of Christs glorious body from the grave. Then when persons were ready to become Christians, we still find the appeal to facts being made. The one condition of admission was Baptism for the remission of sins. That was the second point in their doctrine. The third fact in their teaching was the actual possession of the Holy Ghost by the Church as a body.
II. What was the effect of the doctrine on the lives of those who accepted it?
(a) A strong and vivid faith in the reality of a future life as a point of the Apostles doctrine on the Resurrection.
(b) Endurance under persecution, and perseverance under difficulties.
III. Practical application to ourselves.
(a) The Apostles doctrine condemns the idea that it does not matter what men believe so long as their conduct is good. A right faith is of the utmost importance.
(b) The belief required is not mere mental assent, but a reasonable active faith having practical effect on life.
(c) The centre of Apostles doctrine and of our own belief is the Person of Jesus Christ our Lord.
Rev. Barton R. V. Mills.
Fuente: Church Pulpit Commentary
2
They means the three thousand (and all others daily being saved). Continued steadfastly. Both words come from the Greek word PROS-KARTEREO, which Thayer defines, “to give constant attention to a thing.” That explains how some of the items of the verse could be observed as the Lord expected, even though the nature of them required only that they be done periodically. One such item is the breaking of bread, which we know was to be done only on the first day of the week (chapter 20:7). This verse is a historical statement of the general practice of the early disciples, and not a set form or order of worship for the public assembly. Besides, some of the items are too individual in their character to be restricted to the public assembly. Apostles’ doctrine means the teaching of the apostles. In all of their religious activities, whether private or public, they were guided by the teaching that the inspired apostles had given and were giving them. Fellowship is from KOINONIA, which is defined in Thayer’s lexicon, “The share which one has in anything, participation.” That would include financial contribution, but does not apply to that item exclusively. And of course all true disciples would make their entire life a matter of prayer, in recognition of the need for divine guidance, and as expressions of their love for and devotion to the Lord.
Fuente: Combined Bible Commentary
Act 2:42. And they continued stedfastly. The three thousand souls converted after the Pentecost feast. The whole church is not especially mentioned in Act 2:44.
In the apostles doctrine. Those who had just joined the little company of believers in Jesus naturally sought to know more and more of that Master they had learned to love. The teaching of the apostles would especially consist in rehearsing the sayings of Jesus and explaining the doctrines of the faith so far as they were at that time revealed to them.
And fellowship. This word should not be coupled with the apostles doctrine, as in the Authorized Version; the rendering should be, and in fellowship ( ).
Three significations have been proposed for this difficult word(a) oneness of spirit, brotherhood one with the other; (b) distribution of money and food among the society; (c) communion in the sense of our communion, the Lords Supper. Of these, (c) would seem excluded, as this sense of the word does not appear to have prevailed before the fourth century; (a) and (b) are both admissible, but the use of the term in the sense of distribution of money or necessaries among the poor in such passages as Rom 15:26, 2Co 8:4, and also Heb 13:16, seems decisive for (b).
And in breaking of bread. Common consent refers this expression to the breaking of the bread in the Lords Supper. At this time the Eucharist was preceded by an ordinary repast. There is no doubt these words refer to a meal taken in common by the brethren, accompanied by the celebration of the Eucharist, following here the example of the last supper of the Lord.
And in prayers. These would include the beautiful prayers and Psalms of the old Jewish ritual, together with new supplications adapted to the new dispensation, in which Jesus was invoked as King and God. See Act 7:60, Act 9:6; Act 22:10.
Fuente: A Popular Commentary on the New Testament
Which words give us an account of the behaviour of the first Christians, particularly in their religious assemblies, and of the way of worship used in the church of Jerusalem, the true mother church in the time of the apostles.
Where observe, 1. The doctrine which they adhered to, the doctrine of the apostles; that is, the doctrine delivered by Christ, and taught by the apostles, and contained in the holy scriptures. This was the rule which the first Christians governed themselves by, both as to faith and manners. It was infinite wisdom in God to inspire holy men for committing this doctrine to writing, and not to leave it to the hazardous and uncertain way of tradition.
Observe, 2. The steady adherence of the first Christians, to this doctrine of the apostles; They continued stedfastly in it; that is, they were constant hearers of it, and attendants upon it; they received it not upon trust, but due examination.
Learn hence, That religion being the great interest and common concern of mankind, he that espoused it aright, must first understand and examine the fundamental grounds and principles of it, and then chuse accordingly; otherwise our adherence to the best religion in the world, will rather be the result of chance then of judgment and choice.
Observe, 3. They continued stedfast in fellowship: This may signify and import three things:
1. Their communion with the apostles, their keeping close to their own teachers, in opposition to schism, which is a causeless and therefore a culpable separation: they were obedient to their spiritual governors and instructors.
2. Their society among themselves, and communion one with another; as the communion of saints in heaven is a considerable part of the happiness of heaven, so the fellowship of saints on earth is a sort of heaven upon earth: The comfort of our lives depends much upon society, but more upon the suitableness of society. The primitive saints were all of one mind, and therefore fit to make one body. For though man loves company, yet it is company of those he loves.
3. Mutual assistance which they gave and received, a communication or free distribution to the necessities of each other; they did by love serve one another, and parted with their possessions for the support of each other: This liberality, and mutual supplying one antoher’s wants, did plainly shew, that they esteemed themselves as fellow members of the same body, and that they were perfectly united in heart and affection.
Observe, 4. Another religious office in which they continued constant, was breaking of bread; that is, receiving the sacrament. So great and fervent was the devotion of the first Christians, that none of their religious assemblies passed, in which they did not make this solemn commemoration of our Saviour, and shew forth his death; looking upon their other religious service as lame and defective without this. Our Saviour’s blood was still warm, and those first Christians kept it so, by their devout and frequent remembrances of it; and it was their constancy in breaking of bread, which quickened and put life into all their religious actions: This fitted them both for doing and dying.
Their frequent drinking of the blood of Christ fired them with zeal for shedding their blood for Christ. Lord! what reason can men now give for neglecting so holy and useful an institution? Are we above these helps to a good life which they used? Have we not as much need to arm ourselves against sin and temptations as they had? But the plain truth is, Men are not willing to be so holy now, as they were then.
This ordinance, their consciences tell them, would engage them to greater strictness of life than they are willing to undergo. They must leave their sins, which they are loath to part with; they must forgive their enemies, whom they had rather be revenged of; they must enter into new engagements, whereas they had rather be at liberty; So that those things which make men loath to come to the sacrament, are indeed, if duly considered, the greatest arguments to draw them thither; and according to the example of these primitive Christians, to be constant in breaking of bread.
Observe, 5. The last thing which they continued stedfast and constant in was prayer: that is, in the public and solemn addresses made to God in the religious assemblies, whereby they poured out their souls to God, both in prayer and supplication, and in praise and thanksgivings.
The public prayers and intercessions of the church of Christ, are greatly to be esteemed by all Christians; they glorify God most, he esteems and accepts them best: This keeps up a sense of God and religion in the world, and nothing delights God more than the joint prayers and praises of his people. The Lord loveth the gates of Zion more than all performances in the dwellings of Jacob. Psa 87:2
Fuente: Expository Notes with Practical Observations on the New Testament
The Early Church At Work
Those who were added together gave constant attention to the apostles’ teaching because, as we have just seen, it was the teaching of Christ. Remember Jesus told his followers to teach those who had been baptized to “observe all things that I have commanded you” ( Mat 28:18-20 ). In adhering to his instructions, the apostles taught them about “fellowship,” which is from the Greek word koinonia. Thayer says it means, “association, community, communion, joint participation, intercourse… used of the intimate bond of fellowship which unites Christians.” They enjoyed each other’s company and gladly shared their material possessions when anyone had need ( Rom 15:26 ; 2Co 8:4 ; 2Co 9:13 ).
The apostles also taught them to give continuing attention to the breaking of bread. This is an obvious reference to the Lord’s supper, since there would be nothing remarkable about new Christians continuing to eat. Then, the twelve guided the new believers in prayer. Coffman writes, “Whereas in Judaism, prayers were offered at stated times of the day, the Christians offered prayers at any and all times, and in any and all places.” Such holy living, combined with the miracles worked by the apostles, caused the surrounding community to be in awe ( Act 2:42-45 ).
Fuente: Gary Hampton Commentary on Selected Books
Act 2:42-43. And they continued steadfastly in the apostles doctrine Notwithstanding all the apparent danger to which they were exposed, they regularly attended on the word which the apostles preached, and resolutely adhered to their doctrine. And they all lived in the most endearing communion and intimate friendship one with another, and especially expressed their mutual affection in breaking of bread Together, and joining in the exercise of social prayer. Though we have great reason to believe that the eucharist was often celebrated among these primitive converts to Christianity, perhaps much oftener than every Lords day, yet there seems no sufficient reason to conclude with Lightfoot, Pearson, and many others, that this phrase must here refer to it, since it may undoubtedly signify common meals, as Grotius, Wolfius, and several others have shown; in which sense the same phrase is used, Luk 24:35, for there, it is plain, the eucharist could not be intended. And fear came upon every soul Many who were not converted and did not join with the Christians, when they observed how the testimony of the apostles, concerning the resurrection of Jesus, was confirmed by the gift of tongues and other miracles, and saw the wonderful effect of their preaching, were so mightily struck and impressed thereby, that a reverential fear and inward dread fell upon them, and gradually spread itself over the whole city and neighbourhood; for they apprehended such unexampled events might be the forerunners of some public calamities on those who had slain Jesus, it being declared by his disciples, that these extraordinary things were all effected by his power. And the consternation was still further increased, by the many wonders and signs which continued to be daily wrought in his name by his apostles, all which plainly showed an extraordinary divine interposition, and proved incontestably that they spoke and acted by Gods authority.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
42. Having been immersed simply upon their faith in Jesus Christ, these young disciples had many subordinate objects of faith to become acquainted with, and many duties yet unknown, in which to be instructed. In giving an account of these matters, Luke is far more brief, adhering strictly to the chief purpose of his narrative, which is to give the process and means of conversion, rather than a history of the edification and instruction of the converted. He closes this section of the history with a brief notice of the order established in the new Church, first describing their order of worship. (42) “And they continued steadfastly in the apostles’ teaching, and in fellowship, and in breaking the loaf, and in prayers.”
The apostles were as yet the only teachers of the Church, and in this work they were executing the second part of their commission, which required them to teach those whom they immersed all things that Jesus had commanded. The same command which made it their duty to teach, made it also the duty of the disciples to learn from them, and to abide by their instruction. This duty the first disciples faithfully complied with, though it has been grievously neglected by their brethren of later ages.
For the purpose of being taught by the apostles, they must have assembled together, and this was the occasion for manifesting their fellowship, which term expresses their common participation in religious privileges. It has been urged by some writers, that the term koinonia should here be rendered contribution, instead of fellowship, and that it refers to contributions which were regularly made in the public assemblies, for the poor. That the term is used in this limited sense in at least two places in the New Testament, must be admitted, viz.: in Rom 15:26 , “It hath pleased them of Macedonia to make a certain contribution for the poor of the saints in Jerusalem;” and in 2 Cor 9:13 , where Paul says the saints “glorify God for your liberal contribution to them and to all men.” But such is not, by any means, its common usage. It usually occurs in such connections as the following: “You were called into the fellowship of his Son Jesus Christ.” “The favor of our Lord Jesus Christ, the love of God, and the fellowship of the Holy Spirit be with you.” “And truly our fellowship is with the Father and with his Son Jesus Christ.” “We have fellowship with one another.”
The radical idea in this term is that of participation in common. We have fellowship with God, because we are made partakers of the divine nature, as we escape the corruption which is in the world through lust. We have fellowship with the Son, because of the common sympathies which his life and sufferings have established between himself and us; and with the Spirit, because we partake of the strengthening and enlightening influences of his teachings, and because he dwells in us. We have fellowship with one another, because of the mutual participation in each other’s affection and good offices. The term is also used in reference to the Lord’s supper. “The cup of blessing which we bless, is it not the fellowship of the blood of Christ? The loaf which we break, is it not the fellowship of the body of Christ?” We partake in common of the benefits of his broken body and shed blood, which are symbolized in the cup and the loaf.
From the meaning of the term, as thus exemplified, originates its use in the sense of contribution; for in the act of contributing to the necessities of others, we allow them to participate in the blessings which we enjoy. We are not authorized, however, by the rules of criticism, to give it this limited signification, except where the context clearly requires it. Seeing that Christians enjoy fellowship with so many sources of happiness, the term unrestricted must embrace them all. In the present instance the context imposes no limitation upon its meaning, and it would be quite arbitrary to restrict it to the sense of contribution. The use of the article before koinonia can not be pleaded as a ground for such restriction; for it only indicates the notoriety of that which the term designates. Still, the idea of contributing to the wants of poor brethren is involved in the fellowship of Christians, and by the statement that they continued steadfastly in the fellowship, we understand that they continued in the common participation of religious enjoyments, including contributions for the poor. Whether these contributions were made at every meeting or not, we are not informed; but they were certainly made when circumstances required.
Together with the apostles’ teaching and the fellowship, Luke enumerates “breaking the loaf and prayers,” as part of the exercises in which the disciples continued. The frequency with which the loaf was broken is not intimated here. It will be discussed under chapter xx. 7 . This brief statement shows merely that this institution, according to the Savior’s command, was observed from the very beginning of the Church.
The prayers mentioned are those there were offered in public. The number of prayers offered on any occasion, or the order in which the prayers, the instruction, breaking the loaf, and the other acts of fellowship followed each other, is not intimated. Luke’s silence in reference to these particulars may have arisen from the fact that there was no invariable order of exercises; or may have been intended to prevent the order in the Jerusalem Church from being regarded as an authoritative precedent. It shows clearly the intention of the Holy Spirit that the assemblies of the saints should be left to the exercise of their own discretion in matters of this kind, and furnishes a most singular rebuke to the hundreds of party leaders who have since attempted to impose authoritative rituals upon the congregations. If the example of the Church in Jerusalem, in this respect, though its exercises were directed by the whole body of the apostles, was not binding upon other Churches, what body of uninspired men shall have the presumption to bind what God has purposely left free?
Fuente: McGarvey and Pendleton Commentaries (New Testament)
THREE THOUSAND CONVERTED
42. To what were they converted? They were all converted to the Christhood of Jesus. Doubtless very many of them knew the God of Abraham in a happy personal experience of His saving power. They are called devout men (Act 2:5). The word translated devout is never applied to a sinner. It is applied to Ananias, the good preacher sent to minister to the penitent Saul. It is translated holiness (Act 3:12). Now you must remember that Pentecost was a great annual Jewish camp-meeting, to which the synagogues in every nation under heaven sent in their delegates.
These pious Jews from all the Gentile world had not heard the reports about Jesus. They were staunch worshipers of Abrahams God and trusting the Christ of prophecy for salvation. Now they are suddenly and unexpectedly inundated with the wonderful news that the Christ of prophecy, anticipated four thousand years, typified by millions of bleeding beasts and birds on Jewish altars slain, has already made His advent into the world, suffered and died to redeem lost humanity, ascended into heaven, received and crowned by the Father on Davids throne King of the Jews, and has received the promise of the Holy Ghost from the Father, whom He has poured out on them in His wonderful fiery baptism and sanctifying power. Hence these mighty hosts of pious Jews, who had nothing to do with the crucifixion of Christ, but had come hither from afar to worship the God of their fathers, had nothing to do but hail the glorious tidings of the long- expected Redeemers advent, and be converted to the Christhood of Jesus, no longer simply worshipping the Christ of prophecy, but hailing with joy unutterable the Christ of prophecy and proclaiming Him to the world. As we have many zealous professors of religion now who are not real possessors, so doubtless many of the Pentecostian converts actually got religion that day for the first time, having never hitherto personally known the Lord. Meanwhile, doubtless a goodly number of them were Jerusalemites and actually guilty of the blood of the Lord. Of course they must have a bottom-rock regeneration to save them from hell. The Greek says nothing about conversion, but simply says, Therefore so many as received His Word were baptized, and they were added unto them that day about three thousand souls. The three thousand were added to the hundred and twenty disciples, who constituted the remnant of old faithful Judaism, the orthodox holding-over members, who, surviving the apostatizing wreck, became the nucleus of the New Testament church, still abiding in the good olive tree, while the unbelieving Jews were broken off (Romans 11). Therefore to these faithful one hundred and twenty now representing the kingdom of God, perpetuated out of Judaism into Christianity, the three thousand were added. Doubtless a large element of the three thousand who had not been contaminated with the rejection of Jesus, as they came from afar and had not heard of Him, and as bona fide members of the Abrahamic covenant, were experimentally acquainted with the God of their fathers, and consequently not sinners, but true Israelites, actually received the Holy Ghost in His sanctifying power on that occasion and were sanctified instead of converted. Meanwhile, doubtless many of the three thousand had never before known the Lord in personal salvation, and not a few of them were those wicked Jerusalemites who had imbued their hands in the innocent blood of Jesus. Of course, all such needed and received a glorious conversion to God in the true gospel sense. In times of corrupt ecclesiasticism religion is always purer as it radiates far away from the corrupt center. Hence, doubtless, the teeming thousands of pious delegates from the myriads of synagogues not only in the remoter parts of Palestine, but throughout the Gentile world, as we see in Asia, Africa and Europe, were well represented there, not by Gentiles but by Jews. Of course, a purer type of piety prevailed in synagogues of these distant regions uncorrupted by the intriguing priesthood so influential at Jerusalem. Hence, while some of the three thousand were converted to God, and others were gloriously sanctified, they were all converted to the Christhood of Jesus.
Fuente: William Godbey’s Commentary on the New Testament
Act 2:42-47. The Religious Life of the Brethren.The four items in Act 2:42 should be taken in two pairs; (a) the believers adhered steadfastly to the apostles as their teachers and to their common life with each other, the formal manifestations of which were (b) their common meals and their common prayers (Act 1:14); this is further shown in Act 2:46. The fear of Act 2:43 did not drive the people from the Church, but marked its authority, as did the wonders and signs wrought by the apostles. Paul speaks of the signs of an apostle (2Co 12:12) which he himself had furnished sufficiently; our author attests the same of the older apostles, though the instances he gives are few. The common life (Act 2:42) is further described in Act 2:44. The believers all held together, and even regarded their property as common, selling their possessions and their movables to meet the needs of the poorer members. This is enlarged on in Act 4:34 f.* (cf. p. 767). They visited diligently the Temple, the place of prayer of their race (Luk 18:10; Luk 19:45 f.), and held religious meals in one house and another. Thus their meals were sacraments to them, held without guile. They were full of Gods praises, and afforded an attractive spectacle to the Jews round them. Those who joined their company they regarded as saved, and the Lord added such daily to their number. On early Christian worship, see pp. 638, 641, 643, 647f.
Act 2:46. The kata in kat oikon would have no meaning if it did not refer to domestic meetings at which the breaking of bread was reminiscent of the Masters practice (Luk 24:35).
Fuente: Peake’s Commentary on the Bible
2:42 {11} And they continued stedfastly in the apostles’ doctrine and {b} fellowship, and in {c} breaking of bread, and in prayers.
(11) The marks of the true Church are the doctrine of the apostles, the duties of charity, the pure and simple administration of the ordinances, and the true invocation used by all of the faithful.
(b) Sharing of goods, and all other duties of charity, as is shown afterwards.
(c) The Jews used thin loaves, and therefore they broke them rather than cut them: so by breaking of bread they meant living together, and the banquets which they used to keep. And when they kept their love feasts, they used to celebrate the Lord’s supper, which even in those days began to be corrupted, and Paul corrects this in 1Co 11:17-34 .
Fuente: Geneva Bible Notes
6. The early state of the church 2:42-47
Luke now moved from describing what took place on a particular day to a more general description of the life of the early Jerusalem church (cf. Act 4:32 to Act 5:11; Act 6:1-6). Interestingly he gave comparatively little attention to the internal life of the church in Acts. His selection of content shows that his purpose was to stress its outward expansion.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
These new converts along with the disciples gave ("devoted," Gr. proskartereo, cf. Act 1:14) themselves to two activities primarily: the apostles’ teaching and fellowship. The grammar of the Greek sentence sets these actions off as distinct from the following two activities that define fellowship. The apostles’ teaching included the Jewish Scriptures as well as the teachings of Christ on earth and the revelations He gave to the apostles from heaven. This means the early Christians gave priority to the revealed Word of God. [Note: See Steven J. Lawson, "The Priority of Biblical Preaching: An Expository Study of Acts 2:42-47," Bibliotheca Sacra 158:630 (April-June 2001):198-217.]
"The steady persistence in the apostles’ teaching means (a) that the Christians listened to the apostles whenever they taught and (b) that they assiduously practised what they heard." [Note: Barrett, 1:163.]
The fellowship (Gr. te koinonia) refers to sharing things with others. The presence of the article with fellowship indicates that this fellowship was distinctive. It was a fellowship within Judaism. Even though their fellowship extended to material goods its primary reference must be to the ideas, attitudes, purposes, mission, and activities that the Christians shared.
Two distinctive activities marked the fellowship of the early church. The "breaking of bread" is a term that here probably included the Lord’s Supper as well as eating a meal together (cf. Act 2:46; Act 20:7; 1Co 10:16; 1Co 11:23-25; Jud 1:12). [Note: Kent, pp. 34-35; Blaiklock, p. 61.] Elsewhere the phrase describes both an ordinary meal (Luk 24:30; Luk 24:35; Act 20:11; Act 27:35) and the Lord’s Supper (Luk 22:19; 1Co 10:16; 1Co 11:24). Probably these early Christians ate together and as part of the meal, or after it, used their common food, bread and wine, to commemorate Christ’s death. [Note: Neil, p. 81.]
In "the prayers" the believers must have praised and thanked God as well as petitioning and interceding for His glory (cf. Mat 6:9-13). The article with prayer probably implies formal times of prayer (cf. Act 1:14), though they undoubtedly prayed together at other times too. [Note: See Daniel K. Falk, "Jewish Prayer Literature and the Jerusalem Church," in The Book of Acts in Its First Century Setting; Vol. 4: The Book of Acts in Its Palestinian Setting, pp. 267-301.]
"Just as Luke has set up in Luke-Acts the parallelism between the Spirit’s work in relation to Jesus and the Spirit’s work in the church, so he also sets up the parallelism between prayer in the life of Jesus and prayer in the life of the church." [Note: Longenecker, p. 290. Cf. 1:14, 24; 4:24-31; 6:4, 6; 9:40; 10:2, 4, 9, 31; 11:5; 12:5; 13:3; 14:23; 16:25; 22:17; 28:8.]
"Prayer is an expression of dependence, and when the people of God really feel their need you will find them flocking together to pray. A neglected prayer meeting indicates very little recognition of one’s true need." [Note: Ironside, Lectures on . . ., p. 77.]
Their persistence in these activities demonstrated their felt need to learn, to encourage one another, to refocus on Christ’s death, and to praise and petition God (Act 1:1).