Acts 2:42

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 (Act 2:42), and continued daily with one accord in the temple, Act 2:46. 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, Jo1 1:3. 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, Act 2:47. 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 (Act 2:44): 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 aphelotēti 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 (Act 2:45): 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 (Act 5:4): 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, Co2 8:3. (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 (Act 2:43): 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 (Act 2:43): 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.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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 Lord’s 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 God’s authority.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

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’ doctrine—I.e., listening to and applying to themselves the teaching of the Twelve. From this expression, τῇ διδαχῇ τῶν ἀποστόλων, the title of Didache seems to have been borrowed. (Compare Wohlenberg, Die Lehre der Zwölf 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 communication—i.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 Lord’s Supper before the fourth century. The third, though supported by eminent authorities (Olshausen, Bengel, Zöckler, Hackett, Spence, and others), does not appear so good as the first (Meyer, Holtzmann, Alford, Lechler, and others). Breaking of bread meant the Lord’s 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 goods—which, 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 κατʼ οἴκους, Act_20:20, and κατὰ πόλιν, 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,” ἐπὶ τὸ αὐτὸ, 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 τοὺς σεσωσμένους, to signify that they had already secured their salvation; and τοὺς σωθησομένους 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 Christ’s 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 Lord’s Supper. At first observed on the evening of every day, at the close of a common meal or lovefeast (Agapæ), 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 Lord’s 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 “estates”—i.e., real property—and 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 things—a 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 people’s 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 Lord—i.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 apostles—not those who should be, or those who were, but those who were being saved.

Learn.—

1. The secret of spiritual growth—continuing in the apostles’ doctrine, etc. (Act_2:42).

2. The secret of Church stability—walking in love and bearing one another’s burdens (Act_2:44).

3. The secret of happiness—the cultivation of piety at home and the exhibition of it abroad (Act_2:46).

4. The secret of ecclesiastical prosperity—God adding to the Church those who are being saved.

HINTS AND SUGGESTIONS

Act_2:42. Christian Steadfastness.

I. In the Apostle’s 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) said—“What 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 these—“repentance,” “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 crime—crucifying 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 Christ’s 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 Peter’s 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 cure—repentance 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 four—every 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 Lord’s 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 Lord’s 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 Church’s 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 heart’s desires for things agreeable to God’s 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 God’s 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 man’s 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.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

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, ταῖς] 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, τροφῆς] 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 (πάντες δὲ οἰ πιστεύοντες). 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 προςετέθησαν, 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 (διδάσκειν, 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 κοινωνία, and neither “Communion”, which interpretation gives an explicative sense to καὶ τῇ κλάσει τοῦ ἄρτου [καὶ explicativum= videlicet], nor, exclusively, charitable gifts to the needy. Lastly, they adhered also to the religious meals (the agapæ), of which the Lord’s 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_2:46—not 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 έβαπτίσθησαν, προςετέθησαν, mark a single, momentary act, the term ἦσαν προςκαρτεροῦντες 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 (ἐπὶ τὸ αὐτό), 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 (πάντες οἱ πιστεύοντες́—εἶχον ἅπαντα κοινά καὶ τὰ κτήματα καὶ τὰς ὑπάρξεις ἐπίπρασκον), 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: εἶχου ἅπαντα κοινά 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 [ἐπίπαρασκον] of their goods (κτήματα, real estate, ὑπάρξεις, 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 (κατʼ οἶκον), 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 (κλᾷν ἄρτον), 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 κλᾷν ἄρτον 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 (ὁ κύριος προςετίθει.).

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 imparted—first, 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 Lord’s 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 Lord’s Table, as well as encourage them to offer united prayers. (Apost. Past.).—Keep to the means of grace, and they will keep thee.—The Lord’s Supper: I. Its nature—a festival of the Lord and of the brethren; II. Its influence—it 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 wonder’s and signs, etc.—The many wonders and sign’s 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.—Faith—its 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 employs—not 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 Lord’s 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_2:47—The 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 faith—revealed in his daily blessings; II. The beloved members of the family; the older—those of the day of Pentecost; the younger—those who have since been added; III. The admirable family arrangements; doctrine and prayer—breaking of bread and care of the poor. IV. The blessed peace of the family; internally, among themselves—externally, 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 instruction—showing us what a Christian congregation ought to be; II. A mirror of repentance—showing us what we need in order to be a Christian congregation; III. A mirror of comfort—showing 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 (temporal—spiritual) 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. καὶ before τῇ κλὰσει [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 καὶ.—A later hand (C) prefixed καῖ to τῇ κλάσει in Cod. Sin.—Tr.]

[22]Act_2:46. [In place of from house to house (κατʼ οἶκον) (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. τῇ ἐκκλησια [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 τῇ ἐκκλ.—Ἐπὶ τὸ αὐτὸ δὲ Πέτ. 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 ἐπὶ τὸ αὐτό, without δὲ, to καθ̓ ἡμέραν in Act_2:47, and begin a new construction with ̓Πέτρος δὲ. 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: Τους σωζομενους—καθ ημεραν επι—το αυτο—πετρος δε.—Tr.]

[24]Act_2:47 b. [The original is σωζομένους (present tense), not the future, σωθησομένους. “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. ἐστε σεσωσμένοι, 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 Lechler’s translation, as given above, is sustained.—Tr.]

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

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.’

An earnest desire after fuller knowledge is the basis of all healthy Christian life. We cannot realise, without a great effort, the ignorance of these new converts. ‘Parthians and Medes and Elamites,’ and Jews gathered from every corner of the Roman world, they had come up to Jerusalem, and the bulk of them knew no more about Christ and Christianity than what they picked up out of Peter’s sermon on the Day of Pentecost. But that was enough to change their hearts and their wills and to lead them to a real faith. And though the contents of their faith were very incomplete, the power of their faith was very great. For there is no necessary connection between the amount believed and the grasp with which it is held. Believing, they were eager for more light to be poured on to their half-seeing eyes. They had no Gospels, they had no written record, they had no means of learning anything about the faith which they were now professing except listening to one or other of the original Eleven, with the addition of any of the other ‘old disciples’-that is, early disciples-who might perchance have equal claims to be listened to as ‘witnesses from the beginning.’ We shall very much misunderstand the meaning of the words here, if we suppose that these novices were dosed with theological instruction, or that ‘the Apostles’ doctrine’ consisted of such fully developed truths as we find later on in Paul’s writings. If you will look at the first sermons that Peter is recorded as having delivered, in the early chapters of the Acts, you will find that he by no means enunciates a definite theology such as he unfolds in his later Epistle. There is no word about the divinity of our Lord Jesus Christ; His designation is ‘Thy holy child Jesus.’ There is no word about the atoning nature of Christ’s sacrifice; His death is simply the great crime of the Jewish people, and His Resurrection the great divine fact witnessing to the truth of His Messiahship. All that which we now regard, and rightly regard, as the very centre and living focus of divine truth was but beginning to shine out on the Apostles’ minds, or rather to gather itself into form, and to shape itself by slow degrees into propositions. ‘The Apostles’ teaching’-for ‘doctrine’ does not convey to modern ears what Luke meant by the word-must have been very largely, if not exclusively, of the same kind as is preserved to us in the four Gospels, and especially in the first three of them. The recital to these listeners, to whom it was all so fresh and strange and transcendent, of the story that has become worn and commonplace to us by its familiarity, of Christ in His birth, Christ in His gentleness, Christ in His deeds, Christ in the deep words that the Apostles were only beginning to understand; Christ in His Death, Resurrection, and Ascension-these were the themes on the narration of which this company of three thousand waited with such eagerness.

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.

‘They continued steadfastly in the Apostles’ doctrine . . . and in breaking of bread.’ Commentators who can only see one thing at a time-and there are a good many of that species-have got up great discussions as to whether this phrase means eating ordinary meals or partaking of the Lord’s Supper. I venture to say it means both, because, clearly enough, in the beginning, the common meal was hallowed by what we now call the Lord’s Supper being associated with it, and every day’s evening repast was eaten ‘in remembrance of Him.’

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.

I suppose the disciples had no forms of set Christian prayers. They still used the Jewish liturgy, for we read that ‘they continued daily with one accord in the Temple.’ I am sure that no two things can be less like one another than the worship of the primitive Church and the worship, say, of one of our congregations. Did you ever try to paint for yourselves, for instance, the scene described in the First Epistle to the Corinthians? When they came together in their meetings for worship, ‘every one had a psalm, a doctrine, an interpretation.’ ‘Let the prophets speak, by ones, or at most by twos’; and if another gets up to interrupt, let the first speaker sit down. Paul goes on to say, ‘Let all things be done decently and in order.’ So there must have been tendencies to disorder, and much at which some of our modern ecclesiastical martinets would have been very much scandalised as ‘unbecoming.’ Wise men are in no haste to change forms. Forms change of themselves when their users change; but it would be a good day for Christendom if the faith and devoutness of a community of believers such as we, for instance, profess to be, were so strong and so demanding expression as that, instead of my poor voice continually sounding here, every one of you had a psalm or a doctrine, and every one of you were able and impelled to speak out of the fulness of the Spirit which God poured into you. It will come some day; it must come if Christendom is not to die of its own dignity. But we do not need to hurry matters, only let us remember that unless a Church continues steadfast in prayer it is worth very little.

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.

Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.

2:42-47 Luke makes a clear connection between personal faith and membership in the Christian community. Life in this new community involved devotion to the apostolic teaching of God’s Word, fellowship, sharing, joy, and praise, and it resulted in the Lord’s continuing to add to their number those who were being saved.

2:42 fellowship: Greek koinōnia, a close mutual relationship and participation in life together. • At this stage, prayer probably included participation in the formal prayers of the Temple (see 3:1).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Act 2:42. Προσκαρτεροῦντες, continuing stedfast, persevering) having forsaken all things else.—κοινωνίᾳ, in fellowship) of all their internal and external goods, actions, and plans. Comp. as to their resources, Rom 15:26.—τῇ κλάσει τοῦ ἄρτου, in breaking of bread) that is, in frugal diet, partaken of jointly one with the other. Comp., however, note, Act 2:46. [The Lord’s 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.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

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 προσετέθησαν), 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 προσετέθησαν), 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.

τῇ κοινωνίᾳ] is to be explained of the mutual brotherly association which they sought to maintain with one another. Comp. on Php_1:5. See also Weiss, bibl. Theol. p. 141 f., and Ewald. The same in substance with the ἀδελφότης, 1Pe_2:17; 1Pe_5:9. It is incorrect in Wolf, Rosenmüller, and others to refer it to ΤῶΝ ἈΠΟΣΤΌΛΩΝ, and to understand it of living in intimate association with the apostles. For καὶ τῇ κοινων. 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) ΚΑΊ as explicativum (et communione, videlicet fractione panis et precibus), or suppose a ἓν διὰ δυοῖν (Homberg) after the Vulgate: et communicatione fractionis panis, so that τῇ κοινων. 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 Löhe, 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 κοινωνία 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.

τῇ κλάσει τοῦ ἄρτου] in the breaking of their bread (τοῦ ἀ.). 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 Lords 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 Lords Supper from the joint evening meal did not take place at all in the apostolic church, 1 Corinthians 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 κοινωνία (but see above).

ΤΑῖς ΠΡΟΣΕΥΧΑῖς] 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 καί (see the critical note), the four particulars are arranged in pairs.

[137] That the moral nature of the κοινωνία 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 τ. προσευχ.!

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

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 καὶ before τῇ κλάσει 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 (Nösgen). Dr. Hort, while pointing out that the first term τῇ διδαχῇ τῶν ἀποστόλων (“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 τῇ κοινωνίᾳ as separated altogether from τῶν ἀποστόλων , “and with the communion”: κοινωνία , 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 , τραπέζαις ). There are undoubtedly instances of the employment of the word κοινωνία 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 Zöckler, amongst recent commentators, would so restrict its meaning here). But, on the other hand, there are equally undoubted instances of κοινωνία 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, ἐν κοινωνίᾳ ἡ φιλία ἐστί . Here, if the word can be separated from ἀπος ., 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 κοινωνία , 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 Weizsäcker 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 μαθηταί was the consciousness of their belief in Christ, and in the name ἀδελφοί the relationship thus constituted gained its complete expression. τῇ κλάσει τοῦ ἄρτου : no interpretation is satisfactory which forgets (as both Weizsäcker 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 , Weizsäcker). 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-Encyklopädie , heft i. (1896), p. 23 ff., on the evidential value of this testimony as against Jülicher’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. Weizsäcker’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 , διακονεῖν τραπέζαις as = κλάσις ἄρτου , an arbitrary interpretation, see also below. The Vulgate connects τῇ κλάσει τοῦ ἄρτου with the preceding κοινωνία , and renders in communicatione fractionis panis , a rendering justified in so far as the κοινωνία 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 καὶ τῇ κοινωνίᾳ τῆς κλάσεως τοῦ ἄρτου . 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 τῇ κλάσει ( 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. Zöckler, note in loco ), and this possibility is increased if we regard the words τῶν ἀποστόλων as characterising the whole sentence in Act 2:42 . But unless in both verses some deeper meaning was attached to the phrases τῇ κλάσει τοῦ ἄρτου κλῶντες ἄρτον , it seems superfluous, as Schöttgen 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 κοινωνία , 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 . καὶ ταῖς προσευχαῖς , “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.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Communicating of goods, and all other duties of charity, as is showed afterward.

The Jews used thin loaves, and therefore they did rather brake them than cut them: So by breaking of bread, they understood that 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 these days began to be corrupted, and Paul amendeth it, 1 Cor. 11.

The marks of the true Church of the doctrine of the Apostles, the duties of charity, the pure and simple administration of the Sacraments, and true invocation used of all the faithful.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

continued steadfastly in--"attended constantly upon."

the apostles' doctrine--"teaching"; giving themselves up to the instructions which, in their raw state, would be indispensable to the consolidation of the immense multitude suddenly admitted to visible discipleship.

fellowship--in its largest sense.

breaking of bread--not certainly in the Lord's Supper alone, but rather in frugal repasts taken together, with which the Lord's Supper was probably conjoined until abuses and persecution led to the discontinuance of the common meal.

prayers--probably, stated seasons of it.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 42. They continued steadfastly in the apostles' doctrine] They received it, retained it, and acted on its principles.

And fellowship] κοινωνια, 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.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

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 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 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 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 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, 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 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.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(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. Paul’s 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 Lord’s Supper (see Note on 1Co_11:20) took its place with baptism as a permanent universal element in the Church’s 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 Agapœ, or Feasts of Love (Jud_1:12, and—though here there is a various-reading—2Pe_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 heart’s 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.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

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.”

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

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."

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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, Php 1:5. {See Trapp on "Php 1:5"}

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

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” - προσκαρτεροῦντες 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,” κοινωνία koinōnia, 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 Lord’s 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 Lord’s 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, συμπόσιον 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.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

In the communication of the breaking of bread, by which some understand their ordinary meals, and eating together; others, of the celestial bread of the holy Sacrament, Greek: tou arton, panis illius, scilicet Eucharistiæ. The Eucharist is called both by St. Luke and St. Paul, the breaking of bread. (Menochius, in ver. 42. and 46.) --- In the Syriac, for Greek: artou, is a term that means Eucharist, both here and in Acts xx. as the learned Joannes Harlemius remarks in Indice Bibliorum. --- St. Luke also gives here some account of the manner of living of these first Christians. 1. They were together, united in perfect charity. 2. They were frequently in the temple, and praying together. 3. They had all possessions in common. 4. they went from house to house to convert souls, taking the food they found with joy, and simplicity of heart, their number daily increasing. 5. St. Luke says they were in favour, and esteemed by all the people. 6. The apostles did many prodigies and miracles, to confirm their doctrine, which struck others with great terror and horror for their past lives. (Witham)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

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.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

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.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Teaching for doctrine, A.V.; in the breaking for and in breaking, A.V. and T.R.; the prayers for in prayer, A.V. And fellowship; better, as in the margin, in fellowship; not meaning the apostles" fellowship, but the fellowship of the Church that common life of close brotherhood in which all that they did was done in common, and all that they possessed was possessed in common, so that there seemed to be but one heart and one mind amongst them all. Breaking of bread; in the Holy Eucharist. (see Mat_26:26; Mar_14:22; Luk_22:19 Luk_24:30 1Co_11:24 1Co_10:16 Act_20:7) The prayers; the common prayers of the Church.

Vers. 42-47. The first regime of the body of Christ"s disciples as a Christian community.

they continued steadfastly such as should be saved." It may be conceded that the history in these verses acknowledges to some appearance of repetition. This is appearance, however, rather than reality. The first of these verses gives in the highest possible form the headings of a subject which is developed a little more fully in the following five verses; and these same verses find room for a touch or two which antedate, though by a very trifling interval, the course of the history. The verses invite to an observation of the very first workings of Christian principle, craving, feeling, and practice. It is no more true that there are things most characteristic of infant life which drop away by process of time and the advent of maturity, than that methods appropriate to the actual infancy of the Christian Church will, as generations pass, inevitably be superseded by other methods, stronger, sterner, and to all outside appearance far less flexible. Yet, if the man cannot be forecast always in the child, for want of enough of the prophet"s vision, he can be traced back to the child. And a wonderfully tenacious personal identity is the lesson in human nature that is impressed on the observer. And well it is for us in the maturer ages of Christian individual life, and the Christian Church"s life, to refresh ourselves with the sight of the first facts of Christian Church life, and of the real principles that must ever be found in the last analysis to underlie it.

Such a sight is here offered us. The following are the principal features of it:

I THE INFANT CHURCH CRAVES INSPIRED INSTRUCTION, AND IS FURNISHED WITH IT. The call for this had been foreseen by the great Master-teacher himself. In the same commission in which he charged his apostles to "make disciples of all nations," he enjoined them to teach such disciples "to observe all things I have commanded you." Great stress must be laid upon Christ"s own teaching. We cannot overvalue it. The stress he laid on it himself, by his unwearied labors in it, tells volumes of his own practical estimate of its importance. Meantime such an expression as that we find in Mat_15:9, "Teaching for doctrines the commandments of men," differences for us most decisively not any mere question of style, and superiority of style, in the teaching that is from above, but the matter itself. The characteristic, then, begun with in the description of the new community was this: "They continued steadfastly in the apostles" teaching." That was inspired teaching. And let the world stand in need of whatsoever else, it is to be laid down emphatically that the Church stands in need of this. Inspired teaching is the breath of the Church its vital air, its light, and the alphabet of its knowledge.

II THE INFANT CHURCH DRAWS TOGETHER IN CLOSEST AND MOST REAL UNION. The "fellowship" spoken of in ver. 42 does not mark merely the fact of association with the apostles. Nor does it describe association with one another from the attractions of friendship, of newborn natures, or of worship. It marks a newer thing, and, considering the numbers of those concerned, a very new thing. Jesus, with the little circle of his twelve disciples, had suggested, possibly enough, the germ of this. But the number of twelve or thirteen living together on a common purse, and with no selfishly individual object whatsoever in view, was but the suggestion of a principle; and that now, as many scores, or possibly hundreds, should attempt a similar thing, was a bold thought; it was the daring of a high and unwontedly noble impulse, and best of all was the deed of it. Those who made up this new community first did a thing, that would have been called nothing else than utopianism while only talked about. It is something most reinvigorating to a Christian"s faith in the hidden possibilities of a regenerate human nature, to think of the real proofs of sincerity and of utter earnestness that came out of the conduct of men who sold their lands and possessions, and brought all to one common stock. It was certainly a beginning of a "new earth," and none the less so that it was but temporary in the then form of it. It betrayed and it displayed a genius lying in the new-found forces of Christianity never to be forgotten. For a while there was no want and no wealth, except that best wealth, absence of want. The snare of wealth is vanished, and the charm of loving contentment smiles in the world.

III THE INFANT CHURCH BRINGS WITHOUT HESITATION RELIGION INTO DAILY LIFE. The "breaking of bread" certainly did not mean simply the taking of the ordinary meals of day after day. There could have been nothing remarkable in individual men "continuing steadfast" in this. The "breaking of bread" referred to was that of a united meal, and this was the particular significance of it. Again, the life of those few weeks in Jerusalem would have been a life of mere desultory and unfruitful idleness, except for an unusual reality in occupations, which would generally be counted as at most the luxurious enjoyments of religious service. But these evidently become the works of religious service, and then was the fulfilling of the admonition, given some years later to the Hebrews, (Heb_10:24, Heb_10:25) beautifully anticipated. They considered "one another, to provoke unto love and to good works," and they did not forsake "the assembling of themselves together" for that very purpose. Thus they assemble, and thus break bread day after day. On the one hand, we witness association in breaking of bread" with its more or less of direct religious reference brought into the daily home and the daily life of those who composed the infant Church; and, on the other hand, we witness religious thought and religious purpose and religious work become for a season the staple occupation of "the common days." Perhaps all of us will agree that if ever works merited the title of religious, the works of those days did which had for their (secular) business the sale of lands and goods, to the end that "the price" of them (Act_5:1) might go to the common treasury of the new-born Christian society.

IV THE INFANT CHURCH STILL OBSERVES THE TEMPLE HOURS OF PRAYER. The history of temple prayer was rightly charged with sacredness to the pious Jew. As up to the last Jesus paid all due reverence to both temple and even synagogue also, so the young community of his disciples do not forsake the temple prayers. Public prayer was offered three times a day: at the third hour; (Act_2:15) at noonday, (Psa_55:17) or the sixth hour; and in the evening, at the ninth hour. (Act_3:1 Act_10:3) The general history of the nation"s prayer must naturally have abounded in interest, and many a touching allusion is made (1Ki_8:30-38, etc.; Dan_6:10 Dan_9:21; Psa_5:7 Psa_28:2 Psa_55:17 Psa_65:1, 2 119:164 138:2 141:2; Isa_56:7; Luk_1:10 Luk_18:10; etc.) But not the least interesting fact in its history is that before us. While all things else sacrifice, and feast, and ceremony, and priest, and the furniture of the temple, and its very stones are doomed and about to disappear, its prayers bud out, blossom, bear fruit afresh. The point of living contact with God lasts. The old Church and the new join hands here. Prayer is the golden link between these, as it is between all earth and heaven. B.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

And they continued steadfast - So their daily Church communion consisted in these four particulars:

1. Hearing the word;

2. Having all things common;

3. Receiving the Lord's Supper;

4. Prayer. Ye diff'rent sects, who all declare, Lo here is Christ, and Christ is there; Your stronger proofs divinely give, And show me where the Christians live!

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

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

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

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 Abraham’s 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 David’s 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 Redeemer’s 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.

42. “And they were persevering in the teaching of the apostles, and in fellowship, in the breaking of bread and prayers.” The three thousand were suddenly and unexpectedly caught in the whorls of this Pentecostal cyclone, warped in oblivion as to their distant homes and plans of speedy return, thrilled and enraptured with the new teaching of the apostles, revelatory of all the wonderful and paradoxical events connected with the history of Jesus, the Christ of prophecy, who had already in fulfillment of the prophecies come into the world, suffered and died, ascended into heaven, been crowned and sceptered King of the Jews and poured out the Holy Ghost on them, the Omnipotent Successor and Revelator of the ascended Christ, thus inaugurating the glorious gospel dispensation, predicted by inspired seers four thousand years. The three thousand all have the same wonderful experiences of personal salvation. Hence unutterably sweet their fellowship, as they are filled and thrilled with the edifying word; they are constant in prayers and daily partake of the holy eucharist instituted by our Lord to commemorate His vicarious sufferings till He shall ride down on the throne of His millennial glory.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

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?

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

42. They continued stedfastly in the apostles' doctrine. In the things taught by the apostles. And fellowship. Contribution to the common fund and its distribution. The breaking of bread. The Lord's supper. From this time it is observed as an ordinance of the church. In prayers. I think the prayers of the regular worship are meant. These four items are all features of the public church life.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

42. Omit καὶ after κοινωνίᾳ with אABCD. The Vulg. has ‘et communicatione fractionis panis,’ which also supports the omission of καί.

42. προσκαρτεροῦντες. This means that 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.

The phrase ἡ διδαχὴ τῶν ἀποστόλων has acquired a new interest since the recent discovery and publication of a MS. with that title. But the subjects treated of in this new discovery, a work manifestly of the first or beginning of the second century, are not such as could be spoken of immediately after the Pentecostal outpouring of the Spirit. They relate to the Church when she has taken a firm hold on the world.

κοινωνίᾳ, 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.

Chrysostom calls this ‘an angelic republic’: τοῦτο πολιτεία ἀγγελικὴ μηδὲν αὐτῶν λέγειν ἴδιον εἶναι. ἐντεῦθεν ἡ ῥίζα τῶν κακῶν ἐξεκόπη, καὶ δι’ ὧν ἔπραττον ἔδειξαν ὅτι ἤκουσαν.

The omission of the conjunction after κοινωνίᾳ makes a division between the educational and social duties on one hand, and the strictly devotional on the other.

τῇ κλάσει τοῦ ἄρτου. 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.

It is worth notice that in the ‘Teaching of the XII Apostles’ to which allusion has just been made, the directions concerning the cup stand first. See chap. 9 περὶ δὲ τῆς εὐχαριστίας, οὕτως εὐχαριστήσατε. πρῶτον περὶ ποτηρίου· κ.τ.λ.

ταῖς προσευχαῖς. There is the article here too. Render, the prayers. See note on Act 1:14.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

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 ver. 43: for the miracle related in the next chapter was evidently the first which attracted any public attention: vv. 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.

42.] τῇ διδαχῇ τῶν ἀποστ., compare Mat 28:20.

τῇ κοινωνίᾳ] 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 ver. 45: for so is the κλάσις τοῦ ἄρτου in ver. 46, and the προσκ. ταῖς προσευχ.

The Vulg. interpretation of τῇ κοινωνίᾳ (καὶ) τῇ κλάσει τ. ἄρτ. 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 τῶν ἀποστ. after κοινωνίᾳ, as in E. V., is better than the last, but still I conceive bears no meaning defensible in construction. Very different is the κοινωνία τ. ἁγ. πνεύματος of 2Co 13:13, because there the Holy Ghost is imparted, is that of which all partake, are κοινωνοί: whereas the κοιν. τῶν ἀποστ. must signify fellowship with the Apostles, or fellowship with that Society of which the Apostles were the chief; neither of which meanings I conceive κοιν. will bear.

The special sense in which κοινωνία occurs, Rom 15:26, could not be here meant, or the word would have been qualified in some way, τῇ κοιν. (τῇ) εἰς τοὺς πτωχούς, or the like.

τῇ κλάσει τ. ἄρτου] This has been very variously explained. Chrysostom (in Act. Homil. vii. p. 57) says, τὸν ἄρτον μοι δοκεῖ λέγων, καὶ τὴν νηστείαν ἐνταῦθα σημαίνειν, καὶ τὸν σκληρὸν βίον· τροφῆς γάρ, οὐ τρυφῆς μετελάμβανον. And similarly Œcumenius, and of the moderns Bengel: ‘fractione panis, id est, victu frugali, communi inter ipsos.’ But on ver. 46 he recognizes a covert allusion to the Eucharist.

The interpretation of ἡ κλ. τ. ἄρτ. [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 τῇ κοινωνίᾳ 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 ἡ κλάσις τοῦ ἄρτου 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 ἀγάπαι, or love-feasts, of the Christians, and unknown as a separate ordinance. To these ἀγάπαι, accompanied as they were at this time by the celebration of the Lord’s Supper, the κλάσις τοῦ ἄρτου refers,—from the custom of the master of the feast breaking bread in asking a blessing; see ch. 27:35, where the Eucharist is out of the question.

No stress must be laid, for any doctrinal purpose, upon the article before ἄρτου: the construction here requires it, and below, ver. 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, διάθρυπτε πεινῶντι τὸν ἄρτον σου,—that of giving bread to the poor, is in the highest degree improbable here, and inconsistent with the Christian use of ἡ κλάσις τοῦ ἄρτου elsewhere.

ταῖς προσευχ.] The appointed times of prayer: see ver. 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.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

Continued steadfastly. See on ch. Act 1:14.

Doctrine [διδαχη] . Better, teaching.

Fellowship [κοινωνια] . 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 [κλασει] . 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 [προσευχαις] . Always of prayer to God. Compare on dehseiv, prayers, Luk 5:33; and besought, Luk 8:38.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.