Exegetical and Hermeneutical Commentary of Acts 2:43
And fear came upon every soul: and many wonders and signs were done by the apostles.
43. And fear came upon every soul ] The mockers were silenced by what they saw and heard, and were deterred from further opposition even though they did not listen to the call to repentance.
wonders and signs ] See Act 2:22.
Fuente: The Cambridge Bible for Schools and Colleges
And fear came – That is, there was great reverence or awe. The multitude had just before derided them Act 2:13; but so striking and manifest was the power of God on this occasion, that it silenced all clamors, and produced a general veneration and awe. The effect of a great work of Gods grace is commonly to produce an unusual seriousness and solemnity in a community, even among those who are not converted. It restrains, subdues, and silences opposition.
Every soul – Every person or individual; that is, upon the people generally; not only on those who became Christians, but upon the multitudes who witnessed these things. All things were suited to produce this fear: the recent crucifixion of Jesus of Nazareth; the wonders that attended that event; the events of the day of Pentecost; and the miracles performed by the apostles, were all suited to diffuse solemnity, thought, anxiety through the community.
Many wonders and signs – See the notes on Act 2:22. This was promised by the Saviour, Mar 16:17. Some of the miracles which they performed are specified in the following chapters.
Fuente: Albert Barnes’ Notes on the Bible
Verse 43. And fear came upon every soul] Different MSS. and versions read this clause thus, And GREAT fear and TREMBLING came upon every soul in JERUSALEM. For several weeks past they had a series of the most astonishing miracles wrought before their eyes; they were puzzled and confounded at the manner in which the apostles preached, who charged them home with the deliberate murder of Jesus Christ, and who attested, in the most positive manner, that he was risen from the dead, and that God had sent down that mighty effusion of the Spirit which they now witnessed as a proof of his resurrection and ascension, and that this very person whom they had crucified was appointed by God to be the Judge of quick and dead. They were in consequences stung with remorse, and were apprehensive of the judgments of God; and the wonders and signs continually wrought by the apostles were at once proofs of the celestial origin of their doctrine and mission, and of their own baseness, perfidy, and wickedness.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Upon every soul; that is, upon every man; not only on them that were present, and persuaded to believe on Christ, whom the apostles preached; but on such also as were informed of those miraculous things which now happened; so that by this means the apostles were had in great esteem and respect by the people.
Fuente: English Annotations on the Holy Bible by Matthew Poole
43. fear came upon every soulAdeep awe rested upon the whole community.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Ver. 43 And fear came upon every soul,…. Upon every inhabitant of Jerusalem, at least upon a great many of them; and upon all, or the greater part of them that saw, and heard these things; that heard the apostles speak with divers tongues, and Peter preach in the awful manner he did, and saw so many thousands at once embrace the Gospel of Christ, and profess his name, when it now, by reason of his crucifixion but a few weeks ago, lay under the greatest reproach and scandal; and such a number baptized in water; and also because of the miracles done by the apostles, after mentioned. The Ethiopic version is very odd, “and all animals feared the apostles”: as if the very brute creatures stood in awe of them:
and many wonders and signs were done by the apostles: the Vulgate Latin, and Syriac versions add, “in Jerusalem”; such as casting out devils, healing the sick, causing the lame to walk, c. which were promised by Christ should be done by them and which were necessary for the confirmation of the Gospel, and of the apostles’ mission to preach it. The Vulgate Latin version adds another clause, much like the first part of the text, “and great fear was upon all”: and the Alexandrian copy, and some others, read, “in Jerusalem, there was great fear upon all.”
Fuente: John Gill’s Exposition of the Entire Bible
Came (). Imperfect middle, kept on coming.
Were done (). Same tense. Awe kept on coming on all and signs and wonders kept on coming through the apostles. The two things went on , the more wonders the more fear.
Fuente: Robertson’s Word Pictures in the New Testament
Fear [] . Not terror, but reverential awe : as Mr 4:41; Luk 7:16; 1Pe 1:17, etc.
Fuente: Vincent’s Word Studies in the New Testament
1) “And fear came upon every soul: (egineto de pase psuche phobos) “Moreover fear came to every soul,” a fear of awe and reverence to their Lord. The saved are taught to fear God with reverence, with respect, knowing that He lovingly chastens His children for sins of omission and commission, sins of neglect and moral and ethical deeds of wrong, Act 5:11; Ecc 12:13-14; Heb 12:6; Jas 4:17.
2) “And many wonders and signs,” (polla de terata kai semeia) “And many (a great number of) wonders and signs,” miraculous deeds that demonstrated they had Divine credentials from God for what they did, Heb 2:4; Act 4:33; Act 5:12; Act 14:3; Act 19:11. What the signs and wonders were, are not always explained, but they were done by and thru the apostles to confirm that they were God’s called and ordained ministers, till the apostles died, at which time the special sign and wonder gifts ceased, except Faith, Hope, and Love, 1Co 13:13; Eph 4:11-14.
3) “Were done by the apostles,” (dia ton apostolon egineto) “Came to be done through the apostles.” Only Peter and Paul are named as apostles who performed specific miracles, though the plurality of the apostles, it is affirmed, did work wonders and signs.
a) Three instances are attributed to Peter:
1. Healing the lame man, Act 3:1-11.
2. Strengthening the palsied Aeneas, Act 9:32; Act 9:35.
3. Raising Dorcas from the dead, Act 9:36-43. b) Five miracles by Paul are recounted:
1. Healing of the cripple at Lystra, Act 14:8-10.
2. Casting out divination spirit, Act 16:16-18.
3. Restoring Eutychus to life, Act 20:6-12.
4. Shaking poisonous snake from his hand, Act 28:1-6.
5. Healing Publuis at Melita, Act 28:7-8.
Among other signs and wonders of general nature the following were named as workers; Peter, Philip, Stephen, and Paul, Act 5:12-16; Act 6:8; Act 8:6; Act 19:11-20; Act 28:9.
Fuente: Garner-Howes Baptist Commentary
43. And there came. He signifieth unto us that the show and sight of the Church was such, that it made others afraid which did not consent unto [its] doctrine; and that was done for the preserving and furthering of the Church. When there ariseth any seen all men set themselves stoutly against the same; and as novelty is odious, the Jews would never have suffered the Church of Christ to stand one minute of an hour, (144) unless the Lord had restrained them with fear as with a bridle. Furthermore, Luke noteth the manner of fear, that it was no such fear as bringeth men unto the obedience of Christ, but such as causeth men to stand in a doubt, and so, consequently, doth, as it were, so bind them hand and foot, (145) that they dare not hinder the Lord’s work. Like as there be some at this day who will willingly be ignorant of the gospel; or, at least, are so holden (146) with the cares of this world, that they cannot thoroughly join themselves unto Christ; and yet they are not so hard-hearted but that they confess that the truth is on our side; and, therefore, they rest, as it were, in the middle way, neither do they favor the cruelty of the wicked, because they are afraid to strive against God. And whereas he saith, Every soul, he speaketh thus by synecdoche. For it is certain that many did contemn the hand of God, and that other some were stricken with no great fear, but that they did furiously rage together against the Church. (147) But Luke’s meaning was this, that there appeared such power of God in the Church, that the people for the most part had not one word to say. (148)
And many wonders. This member serveth also to the showing of the cause. For the miracles served to make them afraid, together with other works of God, although this was not the only reason, but one of many, why they were afraid to set themselves against God, who was on that side, as they did gather by the miracles; whence we gather that they are not only profitable for this to bring men to God, (149) but also to make the wicked somewhat more gentle, and that they may tame their furiousness. Pharaoh was a man of desperate stubbornness, (Exo 8:8, etc. 19,) and yet we see how miracles do sometimes pierce his obstinate heart. He forgetteth them by and by; but when the hand of God is heavy upon him, he is compelled through fear to yield. To be brief, Luke teacheth that the Jews were by this means kept back, that the Church, which might easily have been destroyed, might have got up her head. (150) Which thing we have oftentimes tried (151) even in our time. And he doth not only declare that they were bridled with fear, lest they should be so bold as to attempt so much as they lusted to do hurt to the Church, but that they were also humbled with reverence to the glory of the gospel.
(144) “ Momentum,” moment.
(145) “ Sed qui suspensos tenet adeoque constrictos,” but which keeps them in suspense and restrained.
(146) “ Impliciti,” entangled.
(147) “ Alios nullo metu fuisse deterritos quin furiose adversus Ecclesiam saevirent,” that others were not deterred by any fear from raging against the Church.
(148) “ Obmuteceret,” stood dumb.
(149) “ In obsequium Dei,” into obedience to God.
(150) “ Emergeret,” might emerge, or raise her head.
(151) “ Subinde sumus experti,” have ever and anon experienced.
Fuente: Calvin’s Complete Commentary
e.
The unity of the church. Act. 2:43-47.
Act. 2:43
And fear came upon every soul: and many wonders and signs were done through the apostles.
Act. 2:44
And all that believed were together, and had all things common;
Act. 2:45
and they sold their possessions and goods, and parted them to all, according as any man had need.
Act. 2:46.
And day by day, continuing stedfastly with one accord in the temple, and breaking bread at home, they took their food with gladness and singleness of heart,
Act. 2:47
praising God, and having favor with all the people. And the Lord added to them day by day those that were saved.
Act. 2:43-47 The cause of unity can be found in the first portion of the forty-third verse.
And fear came upon every soul.
The fear of the Lord is not only the beginning of wisdom but is also the beginning of unity among brethren, When Jehovah is held in great reverence and honor, when He is loved better than any earthly possession or position by His children, then can there be unity. For there is then one common standard, each counts himself as personally responsible to God; when all do this all are one.
The results of the unity can be found in verses Act. 2:43 b Act. 2:47. Note them:
1.
The apostles were enabled to work more effectively. This would not have been possible had there been division. Act. 2:43.
2.
All that believed were together, and unselfishness prevailed. Act. 2:44.
3.
They not only had a spiritual sense of oneness, but they worked it out in a practical demonstration. Act. 2:45.
4.
This unity with God and one another caused them to daily worship God, not only in the temple, but also at home. Their reverence for God made the common tasks of the day a joy to perform. Act. 2:46.
5.
The final and inevitable result of this divine oneness was the salvation of souls. Because they praised God with their lips and lives, they grew in favor with the common folk, And God was adding to their number each day those that were being saved. Their names were written down in the Lambs book of life at the time of their salvation, When Jehovah looks over that mightily list of names, He must say, these are my called out ones, my church. Act. 2:47.
88.
What was the cause of the unity described in verses Act. 2:43-47?
Fuente: College Press Bible Study Textbook Series
(43) Fear came upon every soul.The Greek text shows a careful distinction of tenses. Feari.e., reverential awecame specially at that season; the signs and wonders were wrought continually. (See Note on Act. 2:19.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
43. Fear came upon every soul This refers to the nearest margin of population outside the Church. There appeared something so supernatural upon these “Nazarenes,” their doctrines of judgment upon unbelievers, and the wonders and signs done by the apostles combined, as to hush the mockers and stay the hand of persecutors. The Church had power and peace.
Fuente: Whedon’s Commentary on the Old and New Testaments
Act 2:43. And fear came upon every soul: A reverential fear, mixed with admiration and respect. Dr. Heylin reads the verse, And the minds of all men were struck with awe, at the many wonders and miracles which were wrought by the apostles.
Fuente: Commentary on the Holy Bible by Thomas Coke
Act 2:43 . But fear came upon every soul, and many miracles , etc. Luke in these words describes: (1) what sort of impression the extraordinary result of the event of Pentecost made generally upon the minds ( , Winer, p. 147 [E. T. 194]) of those who did not belong to the youthful church; and (2) the work of the apostles after the effusion of the Spirit. Therefore is the simple copula, and not, as is often assumed, equivalent to .
] (see the critical note) is in both cases the descriptive imperfect. Comp., moreover, on the expression, Hom. Il. i. 188: , xii. 392, al. Elsewhere, instead of the dative, Luke has with the accusative, or .
, as in Mar 4:41 , Luk 1:63 ; Luk 7:16 , etc., fear, dread , which are wont to seize the mind on a great and wonderful, entirely unexpected, occurrence. This , occasioned by the marvellous result which the event of Pentecost together with the address of Peter had produced, operated quasi freno (Calvin), in preventing the first internal development of the church’s life from being disturbed by premature attacks from without.
.] for the worker, the causa efficiens , was God . Comp. Act 2:22 ; Act 4:30 ; Act 15:12 .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
43 And fear came upon every soul: and many wonders and signs were done by the apostles.
Ver. 43. Fear came upon ] The enemies were overawed, and dared not moot or attempt against the Church.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
43 .] , designating generally the multitude , those who were not joined to the infant church. This is evident by the when the church is again the subject, Act 2:44 .
, dread , reverential astonishment, at the effect produced by the outpouring of the Spirit. On the [anticipatory character or the] latter part of the verse see general remarks at the beginning of this section.
Fuente: Henry Alford’s Greek Testament
Act 2:43 . , i.e. , every person, and so Act 3:23 , Hebraistic, cf. , Lev 7:17 ; Lev 17:12 , etc., and cf. 1Ma 2:38 . In Act 2:41 the plural is used rather like the Latin capita in enumerations, cf. Act 7:14 ; Act 27:37 , and LXX, Gen 46:15 , Exo 1:5 , Num 19:18 , etc. But Winer-Moulton (p. 194, Act 22:7 ) would press the meaning of here, and contends that the fear was produced in the heart , the seat of the feelings and desires, so that its use is no mere Hebraism, although he admits that in Rom 13:1 (1Pe 3:20 ) the single = every person, but see l.c. , cf. Act 3:10 , i.e. , upon the non-believers, for “perfect love casteth out fear”. Friedrich notes amongst the characteristics of St. Luke that in his two books one of the results of miraculous powers is fear. Here the means rather the fear of reverential awe or the fear which acted quasi freno (Calvin), so that the early growth of the Church was not destroyed prematurely by assaults from without. There is surely nothing inconsistent here with Act 2:47 , but Hilgenfeld ascribes the whole of Act 2:43 to his “author to Theophilus,” partly on the ground of this supposed inconsistency, partly because the mention of miracles is out of place. But it is nowhere stated, as Hilgenfeld and Weiss presuppose, that the healing of the lame man in Act 3:1 ff. was the first miracle performed (see note there, and Wendt and Blass).
Fuente: The Expositors Greek Testament by Robertson
Acts
PETER’S FIRST SERMON
Act 2:32 – Act 2:47
This passage may best be dealt with as divided into three parts: the sharp spear-thrust of Peter’s closing words Act 2:32 – Act 2:36, the wounded and healed hearers Act 2:37 – Act 2:41, and the fair morning dawn of the Church Act 2:42 – Act 2:47.
I. Peter’s address begins with pointing out the fulfilment of prophecy in the gift of the Spirit Act 2:14 – Act 2:21.
Observe the significant alternation of the names of ‘Christ’ and ‘Jesus’ in Act 2:31 – Act 2:32 . The former verse establishes that prophecy had foretold the Resurrection of the Messiah, whoever he might be; the latter asserts that ‘this Jesus’ has fulfilled the prophetic conditions. That is not a thing to be argued about, but to be attested by competent witnesses. It was presented to the multitude on Pentecost, as it is to us, as a plain matter of fact, on which the whole fabric of Christianity is built, and which itself securely rests on the concordant testimony of those who knew Him alive, saw Him dead, and were familiar with Him risen.
There is a noble ring of certitude in Peter’s affirmation, and of confidence that the testimony producible was overwhelming. Unless Jesus had risen, there would neither have been a Pentecost nor a Church to receive the gift. The simple fact which Peter alleged in that first sermon, ‘whereof we all are witnesses,’ is still too strong for the deniers of the Resurrection, as their many devices to get over it prove.
But, a listener might ask, what has this witness of yours to do with Joel’s prophecy, or with this speaking with tongues? The answer follows in the last part of the sermon. The risen Jesus has ascended up; that is inseparable from the fact of resurrection, and is part of our testimony. He is ‘exalted by,’ or, perhaps, at, ‘the right hand of God.’ And that exaltation is to us the token that there He has received from the Father the Spirit, whom He promised to send when He left us. Therefore it is He-’this Jesus’-who has ‘poured forth this,’-this new strange gift, the tokens of which you see flaming on each head, and hear bursting in praise from every tongue.
What triumphant emphasis is in that ‘He’! Peter quotes Joel’s word ‘pour forth.’ The prophet had said, as the mouthpiece of God, ‘ I will pour forth’; Peter unhesitatingly transfers the word to Jesus. We must not assume in him at this stage a fully-developed consciousness of our Lord’s divine nature, but neither must we blink the tremendous assumption which he feels warranted in making, that the exaltation of Jesus to the right hand of God meant His exercising the power which belonged to God Himself.
In Act 2:34 , he stays for a moment to establish by prophecy that the Ascension, of which he had for the first time spoken in Act 2:33 , is part of the prophetic characteristics of the Messiah. His demonstration runs parallel with his preceding one as to the Resurrection. He quotes Psa 110:1 – Psa 110:7 , which he had learned to do from his Master, and just as he had argued about the prediction of Resurrection, that the dead Psalmist’s words could not apply to himself, and must therefore apply to the Messiah; so he concludes that it was not ‘David’ who was called by Jehovah to sit as ‘Lord’ on His right hand. If not David, it could only be the Messiah who was thus invested with Lordship, and exalted as participator of the throne of the Most High.
Then comes the final thrust of the spear, for which all the discourse has been preparing. The Apostle rises to the full height of his great commission, and sets the trumpet to his mouth, summoning ‘all the house of Israel,’ priests, rulers, and all the people, to acknowledge his Master. He proclaims his supreme dignity and Messiahship. He is the ‘Lord’ of whom the Psalmist sang, and the prophet declared that whoever called on His name should be saved; and He is the Christ for whom Israel looked.
Last of all, he sets in sharp contrast what God had done with Jesus, and what Israel had done, and the barb of his arrow lies in the last words, ‘whom ye crucified.’ And this bold champion of Jesus, this undaunted arraigner of a nation’s crimes, was the man who, a few weeks before, had quailed before a maid-servant’s saucy tongue! What made the change? Will anything but the Resurrection and Pentecost account for the psychological transformation effected in him and the other Apostles?
II. No wonder that ‘they were pricked in their heart’!
Peter’s answer lays down two conditions: repentance and baptism. The former is often taken in too narrow a sense as meaning sorrow for sin, whereas it means a change of disposition or mind, which will be accompanied, no doubt, with ‘godly sorrow,’ but is in itself deeper than sorrow, and is the turning away of heart and will from past love and practice of evil. The second, baptism, is ‘in the name of Jesus Christ,’ or more accurately, ‘ upon the name,’-that is, on the ground of the revealed character of Jesus. That necessarily implies faith in that Name; for, without such faith, the baptism would not be on the ground of the Name. The two things are regarded as inseparable, being the inside and the outside of the Christian discipleship. Repentance, faith, baptism, these three, are called for by Peter.
But ‘remission of sins’ is not attached to the immediately preceding clause, so as that baptism is said to secure remission, but to the whole of what goes before in the sentence. Obedience to the requirements would bring the same gift to the obedient as the disciples had received; for it would make them disciples also. But, while repentance and baptism which presupposed faith were the normal, precedent conditions of the Spirit’s bestowal, the case of Cornelius, where the Spirit was given before baptism, forbids the attempt to link the rite and the divine gift more closely together.
The Apostle was eager to share the gift. The more we have of the Spirit, the more shall we desire that others may have Him, and the more sure shall we be that He is meant for all. So Peter went on to base his assurance, that his hearers might all possess the Spirit, on the universal destination of the promise. Joel had said, ‘on all flesh’; Peter declares that word to point downwards through all generations, and outwards to all nations. How swiftly had he grown in grasp of the sweep of Christ’s work! How far beneath that moment of illumination some of his subsequent actions fell!
We have only a summary of his exhortations, the gist of which was earnest warning to separate from the fate of the nation by separating in will and mind from its sins. Swift conviction followed the Spiri-given words, as it ever will do when the speaker is filled with the Holy Spirit, and has therefore a tongue of fire. Three thousand new disciples were made that day, and though there must have been many superficial adherents, and none with much knowledge, it is perhaps not fanciful to see in Luke’s speaking of them as ‘souls’ a hint that, in general, the acceptance of Jesus as Messiah was deep and real. Not only were three thousand ‘names’ added to the hundred and twenty, but three thousand souls.
III. The fair picture of the morning brightness, so soon overclouded, so long lost, follows.
A wider view of the state of the community as a whole closes the chapter. It is the first of several landing-places, as it were, on which Luke pauses to sum up an epoch. A reverent awe laid hold of the popular mind, which was increased by the miraculous powers of the Apostles. The Church will produce that impression on the world in proportion as it is manifestly filled with the Spirit. Do we? The s-called community of goods was not imposed by commandment, as is plain from Peter’s recognition of Ananias’ right to do as he chose with his property. The facts that Mark’s mother, Mary, had a house of her own, and that Barnabas, her relative, is specially signalised as having sold his property, prove that it was not universal. It was an irrepressible outcrop of the brotherly feeling that filled all hearts. Christ has not come to lay down laws, but to give impulses. Compelled communism is not the repetition of that oneness of sympathy which effloresced in the bright flower of this common possession of individual goods. But neither is the closed purse, closed because the heart is shut, which puts to shame so much profession of brotherhood, justified because the liberality of the primitive disciples was not by constraint nor of obligation, but willing and spontaneous.
Act 2:46 – Act 2:47 add an outline of the beautiful daily life of the community, which was, like their liberality, the outcome of the feeling of brotherhood, intensified by the sense of the gulf between them and the crooked generation from which they had separated themselves. Luke shows it on two sides. Though they had separated from the nation, they clung to the Temple services, as they continued to do till the end. They had not come to clear consciousness of all that was involved in their discipleship, It was not God’s will that the new spirit should violently break with the old letter. Convulsions are not His way, except as second-best. The disciples had to stay within the fold of Israel, if they were to influence Israel. The time of outward parting between the Temple and the Church was far ahead yet.
But the truest life of the infant Church was not nourished in the Temple, but in the privacy of their homes. They were one family, and lived as such. Their ‘breaking bread at home’ includes both their ordinary meals and the Lord’s Supper; for in these first days every meal, at least the evening meal of every day, was hallowed by having the Supper as a part of it. Each meal was thus a religious act, a token of brotherhood, and accompanied with praise. Surely then ‘men did eat angels’ food,’ and on platter and cup was written ‘Holiness to the Lord.’ The ideal of human fellowship was realised, though but for a moment, and on a small scale. It was inevitable that divergences should arise, but it was not inevitable that the Church should depart so far from the brief brightness of its dawn. Still the sweet concordant brotherhood of these morning hours witnesses what Christian love can do, and prophesies what shall yet be and shall not pass.
No wonder that such a Church won favour with all the people! We hear nothing of its evangelising activity, but its life was such that, without recorded speech, multitudes were drawn into so sweet a fellowship. If we were like the Pentecostal Christians, we should attract wearied souls out of the world’s Babel into the calm home where love and brotherhood reigned, and God would ‘add’ to us ‘day by day those that were being saved.’
Fuente: Expositions Of Holy Scripture by Alexander MacLaren
NASB (UPDATED) TEXT: Act 2:43-47
43Everyone kept feeling a sense of awe; and many wonders and signs were taking place through the apostles. 44And all those who had believed were together and had all things in common; 45and they began selling their property and possessions and were sharing them with all, as anyone might have need. 46Day by day continuing with one mind in the temple, and breaking bread from house to house, they were taking their meals together with gladness and sincerity of heart, 47praising God and having favor with all the people. And the Lord was adding to their number day by day those who were being saved.
Act 2:43-47 This seems to be the first of many editorial comments by Luke (i.e., Act 6:7; Act 9:31; Act 12:24; Act 16:5; Act 19:20). See Introduction, “Purpose and Structure,” A.
Act 2:43 “Everyone kept feeling a sense of awe” This is an imperfect passive (deponent) indicative. We get the English “phobia” from this term “awe” or “fear.” God’s presence and power caused a holy atmosphere, even unsaved sinners were aware of the sacredness of the time and place!
Act 2:44 “all those who had believed” See note at Act 3:16.
“and had all things in common” This early experiment in “community” was not successful (cf. Act 4:32 to Act 5:11). It was not meant to be a universal principle, but an attempt at a loving, mutually supportive community or faith. This is a good example that not everything recorded in the Bible is meant to be universally implemented! These early believers had a great love for one another. Oh, that we could regain this love and sense of the presence and power of God among us (cf. Joh 17:11; Joh 17:21-23)!!
Act 2:46 “with one mind” The early church was characterized by this unity of purpose (cf. Act 1:14; Act 2:46; Act 4:24; Act 5:12). This is not to say that they agreed on everything, but that their hearts and minds were knit together in kingdom priorities instead of personal preferences or agendas.
“in the temple” They probably met in “Solomon’s portico” (cf Act 3:11; Act 5:12). Jesus taught there (cf. Joh 10:23). Solomon’s Portico or porch was a covered colonnade along the east side of the outer court of the Gentiles in Herod’s Temple (cf. Josephus’ Antiq. 15.11.3). Rabbis taught there. People regularly gathered there to hear teaching.
Notice the early church attended the temple and probably the local synagogues until the rabbis instituted a curse formula (about A.D. 70), which forced synagogue members to curse Jesus. This caused the break between the church and Judaism. The early believers maintained their weekly worship, but also met on Sunday to commemorate Jesus’ resurrection. Remember, Jesus Himself met with the disciples, three Sunday nights in a row.
“breaking bread from house to house” If “breaking bread” was a technical designation for the Lord’s Supper (cf. Luk 22:19 and esp. in contexts of agape meals [1Co 11:17-22; 2Pe 2:13-14; Jud 1:12] in the early church, ex. Act 20:7), then this refers to daily communion in local homes (but it must be admitted that it is also used of a regular meal in Luk 24:30; Luk 24:35). Be careful of your dogmatic denominational traditions about the when, where, frequency, and form of the Lord’s Supper. The heart is the key!
NASB”gladness and sincerity of heart”
NKJV”gladness and simplicity of heart”
NRSV”glad and generous hearts”
TEV”glad and humble hearts”
NJB”glad and generously”
The variety of the translations of the second term shows the difficulty of translating aphelots. Literally it meant smooth or plain, but it was used metaphorically for “simple,” “sincere,” or “humble” (Louw and Nida). See SPECIAL TOPIC: THE HEART at Act 1:24.
Act 2:47
NASB, NKJV”having favor with all the people”
NRSV”having the goodwill of all the people”
TEV”enjoying the goodwill of all the people”
NJB”were looked up to by everyone”
This phrase refers to the acceptance of the early Christians by the people of Jerusalem. All the different types and levels of society thought well of these first believers. Christians were not a threat to Roman authority or to the Roman peace (one purpose of Acts). There was no break with rabbinical Judaism at the beginning of the church.
“the Lord was adding” This is an imperfect active indicative. The Bible emphasizes the sovereignty of God. Nothing happens apart from God’s will. Nothing surprises God. However, this OT way of asserting monotheism (i.e., one causality, see Special Topic at Act 2:39) has been misunderstood. I would like to insert two Special Topics, one on the need for balance and one on covenant. I hope this brings light, not heat!
SPECIAL TOPIC: Election/Predestination and the Need for a Theological Balance
SPECIAL TOPIC: COVENANT
NASB, NRSV”to their number”
NKJV”to the church”
TEV”to their group”
NJB”to their community”
The phrase epi to auto is used in Classical Greek and Koine Greek (Septuagint and Act 1:15; Act 2:1; Act 2:47; 1Co 11:20; 1Co 14:23), meaning “coming together” (Metzger, Textual Commentary, p. 305). Here in the NT it refers to a church meeting. Therefore, the Lord added to the church (i.e., the gathering) daily. This shows the lifestyle evangelism of these first generation believers!
“those who were being saved” The phrase “Lord (God or Christ) was adding,” used earlier in Act 2:46, is an imperfect active indicative, but this phrase is a present passive participle. The expressed agent of the passive voice is the Lord. The “saved” are in a process. Salvation starts with belief/trust/faith (i.e., Joh 1:12; Joh 3:16; Rom 10:9-13). Salvation is a relationship initiated by God/Spirit (cf. Joh 6:44; Joh 6:65), but it must be an ongoing experience. It is not a ticket to heaven or a life insurance policy; it is a daily, growing, faith relationship. See Special Topic: Greek Verb Tenses Used for Salvation at Act 2:40.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
upon = to.
Fuente: Companion Bible Notes, Appendices and Graphics
43.] , designating generally the multitude,-those who were not joined to the infant church. This is evident by the when the church is again the subject, Act 2:44.
, dread, reverential astonishment, at the effect produced by the outpouring of the Spirit. On the [anticipatory character or the] latter part of the verse see general remarks at the beginning of this section.
Fuente: The Greek Testament
Act 2:43. , fear) For they had GOD present with them. This fear prevented the persecutors from breaking out in acts of violence against the novice Christians, before that the fitting time was come.- , by the apostles) therefore not by all the other disciples.
Fuente: Gnomon of the New Testament
fear: Act 5:11, Act 5:13, Est 8:17, Jer 33:9, Hos 3:5, Luk 7:16, Luk 8:37
many: Act 3:6-9, Act 4:33, Act 5:12, Act 5:15, Act 5:16, Act 9:34, Act 9:40, Mar 16:17, Joh 14:12
Reciprocal: Luk 1:65 – fear Act 4:30 – and that Act 5:5 – great Act 19:17 – and fear
Fuente: The Treasury of Scripture Knowledge
3
This fear was not one of terror, but rather a feeling of profound awe settled upon the vast throng who had seen and heard such great things. They had witnessed the demonstrations that followed the descent of the Holy Spirit. They had also been brought to see the light of divine truth, and made to rejoice in the pardon of their sins. The wonders and signs were done by the apostles, not by the ones who had been baptized that day. This is another proof that they did not receive the gift of the Holy Ghost at the time of their bap tism, for if they had they would have been able to perform signs and wonders (chapter 10:45, 46; 19:6).
Fuente: Combined Bible Commentary
Act 2:43. And fear came upon every soul. The general impression on the public mind. A feeling of awe was excited even among those who did not join the company of believers. And many wonders and signs were done by the apostles. The healing of the lame man by Peter and John, related in the 3d chapter, is an instance of one of these.
Fuente: A Popular Commentary on the New Testament
Observe here, 1. What awful respect God obliged the people of Jerusalem to pay unto the apostles: Fear came upon every soul, at the sight of those wonders and signs which were wrought by the apostles. ‘Tis God that keeps up the authority and reverence of his ministers in the minds of their people: Did not he hold these stars in his own right hand, how soon would men trample them under their feet?
Observe, 2. An extraordinary instance of a noble charity among these primitive Christians; They had all things common; that is, they chose rather to part with their estates, than that any of their brethren should want; the rich very readily sold their possessions and goods to help and relieve the poor.
Yet note, 1. That this community was not of all their goods, but of that part only which everyone did voluntarily consecrate and devote to the relief of the church’s goods that was here practiced; but, by all things, we are to understand, such things as every one freely laid aside for the service of the poor.
Note, 2. That this practice was only used in Jerusalem, in the beginning of Christianity, without being a precedent for after times and places. Res quce erat temporaria necessitatis et liberi arbitrii, non debet in exemplum trahi, multo minus ut necessaria obtrudi.
Christ’s gospel doth not destroy the moral law; the eighth commandment is still in force, which it could not be, if there were no property. The lesson for your instruction, to be gathered from this instance, is this, That they who have ability ought to abound always in ordinary, and sometimes in extraordinary works of charity: We must always relieve the saints’ wants as we are able, and sometimes, upon an extraordinary occasion, above what we are well able.
Fuente: Expository Notes with Practical Observations on the New Testament
43. Next to this brief notice of the exercises of the Church, we have a glance at the effect of the scenes just described, upon the surrounding community. (43) “And fear came upon every soul, and many wonders and signs were done by the apostles.” This fear was not that which partakes of aversion, for we learn below, (47) that many were daily added to the Church; but it was that silent awe which miracles naturally inspired, mingled with respectful deference to a people of such holiness.
Fuente: McGarvey and Pendleton Commentaries (New Testament)
MANY MIRACLES
43. The occasion is rife with the miraculous manifestations of the Divine presence. The supernatural audience of every man in his own language and equally supernatural utterance of the one hundred and twenty in all the diversified languages spoken by the nations of the globe as the Jews in their dispersions then and now speak the language of the nation whither they sojourn, and there was a great consternation on all, regardless of age, sex, rank or nationality, a mighty consternation from God out of heaven overawed the multitudes, all electrified through and through with the realization that God Almighty has Jerusalem in His hand.
Fuente: William Godbey’s Commentary on the New Testament
2:43 {12} And fear came upon every soul: and many wonders and signs were done by the apostles.
(12) As often as the Lord thinks it to be expedient, he bridles the rage of strangers, so that the Church may be planted and have some refreshing.
Fuente: Geneva Bible Notes
The feeling of awe that the obvious working of God in their midst inspired continued among all the people in Jerusalem. The wonder-inspiring miracles that the apostles performed pointed to God’s hand at work and kept this spirit alive. Not the least of these wonders must have been the remarkable unity and self-sacrifice of the believers. Compare Act 2:22, where Peter said Jesus had done "wonders and signs," with this verse, where Luke wrote that the apostles performed "wonders and signs." This shows again Jesus’ continuing work through His servants following His ascension. [Note: For a good evaluation of the "signs and wonders movement," which teaches that believers today may perform the same kind of miraculous works Jesus and the apostles performed to authenticate the gospel message, see Ken L. Sarles, "An Appraisal of the Signs and Wonders Movement," Bibliotheca Sacra 145:577 (January-March 1988):57-82; or idem, "All Power & Signs," Kindred Spirit 13:2 (Summer 1989):8-11.]