ACTS: The Divine Power Unleashed

Transcription

1 ACTS: The Divine Power Unleashed The Church Theme (Acts 2:42-47) 42 And they devoted themselves to the apostles' teaching and the fellowship, to the breaking of bread and the prayers. 43 And awe came upon every soul, and many wonders and signs were being done through the apostles. 44 And all who believed were together and had all things in common. 45 And they were selling their possessions and belongings and distributing the proceeds to all, as any had need. 46 And day by day, attending the temple together and breaking bread in their homes, they received their food with glad and generous hearts, 47 praising God and having favor with all the people. And the Lord added to their number day by day those who were being saved. (Acts 2:42-47) 42. 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. 43. fear came upon every soul A deep awe rested upon the whole community. 44. all that believed were together, and had all things common (See on Ac 4:34 37). 46. daily in the temple observing the hours of Jewish worship. and breaking bread from house to house rather, at home (Margin), that is, in private, as contrasted with their temple-worship, but in some stated place or places of meeting. eat their meat with gladness exultation. and singleness of heart. 47. Praising God Go thy way, eat thy bread with joy, and drink thy wine with a merry heart, for God now accepteth thy works (Ec 9:7, also see on Ac 8:39). More study helps at 1

2 having favour with all the people commending themselves by their lovely demeanor to the admiration of all who observed them. And the Lord that is, JESUS, as the glorified Head and Ruler of the Church. added kept adding; that is, to the visible community of believers, though the words to the Church are wanting in the most ancient manuscripts. such as should be saved rather, the saved, or those who were being saved. The young Church had but few peculiarities in its outward form, or even in its doctrine: the single discriminating principle of its few members was that they all recognized the crucified Jesus of Nazareth as the Messiah. This confession would have been a thing of no importance, if it had only presented itself as a naked declaration, and would never in such a case have been able to form a community that would spread itself over the whole Roman empire. It acquired its value only through the power of the Holy Ghost, passing from the apostles as they preached to the hearers; for He brought the confession from the very hearts of men (1 Co 12:3), and like a burning flame made their souls glow with love. By the power of this Spirit, therefore, we behold the first Christians not only in a state of active fellowship, but also internally changed: the narrow views of the natural man are broken through; they have their possessions in common, and they regard themselves as one family [OLSHAUSEN]. 1 Acts 2:42 They continued steadfastly (ἠσαν προσκαρτυρουντες [ēsan proskarturountes]). Periphrastic active imperfect of προσκαρτυρεω [proskartureō] as in Acts 1:14 (same participle in verse 46). Fellowship (κοινωνιᾳ [koinōniāi]). Old word from κοινωνος [koinōnos] (partner, sharer in common interest) and this from κοινος [koinos] what is common to all. This partnership involves participation in, as the blood of Christ (Phil. 2:1) or co-operation in the work of the gospel (Phil. 1:5) or contribution for those in need (2 Cor. 8:4; 9:13). Hence there is wide diversity of opinion concerning the precise meaning of κοινωνια [koinōnia] in this verse. It may refer to the distribution of funds in verse 44 or to the oneness of spirit in the community of believers or to the Lord s Supper (as in 1 Cor. 10:16) in the sense of communion or to the fellowship in the common meals or ἀγαπαε [agapae] (love-feasts). The breaking of bread (τῃ κλασει του ἀρτου [tēi klasei tou artou]). The word κλασις [klasis] is an old word, but used only by Luke in the N. T. (Luke 24:35; Acts 2:42), though the verb κλαω [klaō] occurs in other parts of the N. T. as in verse 46. The problem here is whether Luke refers to the ordinary meal as in Luke 24:35 or to the Lord s Supper. The same verb κλαω [klaō] is used of breaking bread at the ordinary meal (Luke 24:30) or the Lord s Supper (Luke 1 Jamieson, R., Fausset, A. R., & Brown, D. (1997). Commentary Critical and Explanatory on the Whole Bible (Ac 2:42 47). Oak Harbor, WA: Logos Research Systems, Inc. More study helps at 2

3 22:19). It is generally supposed that the early disciples attached so much significance to the breaking of bread at the ordinary meals, more than our saying grace, that they followed the meal with the Lord s Supper at first, a combination called ἀγαπαι [agapai] or love-feasts. There can be no doubt that the Eucharist at this period was preceded uniformly by a common repast, as was the case when the ordinance was instituted (Hackett). This led to some abuses as in 1 Cor. 11:20. Hence it is possible that what is referred to here is the Lord s Supper following the ordinary meal. To simply explain τῃ κλασει του ἀρτου [tēi klasei tou artou] as= The Holy Communion is to pervert the plain meaning of words, and to mar the picture of family life, which the text places before us as the ideal of the early believers (Page). But in Acts 20:7 they seem to have come together especially for the observance of the Lord s Supper. Perhaps there is no way to settle the point conclusively here. The prayers (ταις προσευχαις [tais proseuchais]). Services where they prayed as in 1:14, in the temple (Acts 3:1), in their homes (4:23). Acts 2:43 Came (ἐγινετο [egineto]). Imperfect middle, kept on coming. Were done (ἐγινετο [egineto]). Same tense. Awe kept on coming on all and signs and wonders kept on coming through the apostles. The two things went on παρι πασσυ [pari passu], the more wonders the more fear. Acts 2:44 Were together (ἠσαν ἐπι το αὐτο [ēsan epi to auto]). Some MSS. ἠσαν και [ēsan kai] (were and). But they were together in the same place as in 2:1. And had (και εἰχον [kai eichon]). Imperfect active, kept on having, a habit in the present emergency. Common (κοινα [koina]). It was not actual communism, but they held all their property ready for use for the common good as it was needed (4:32). This situation appears nowhere else except in Jerusalem and was evidently due to special conditions there which did not survive permanently. Later Paul will take a special collection for the poor saints in Jerusalem. Acts 2:45 Sold (ἐπιπρασκον [epipraskon]). Imperfect active, a habit or custom from time to time. Old and common verb, πιπρασκω [pipraskō]. Parted (διεμεριζον [diemerizon]). Imperfect again of διαμεριζω [diamerizō], old verb for dividing or distributing between (δια [dia]) people. According as any man had need (καθοτι ἀν τις χρειαν εἰχεν [kathoti an tis chreian eichen]). Regular Greek idiom for comparative clause with ἀν [an] and imperfect indicative corresponding precisely with the three preceding imperfects (Robertson, Grammar, p. 967). Acts 2:46 With one accord in the temple (ὁμοθυμαδον ἐν τῳ ἱερῳ [homothumadon en tōi hierōi]). See on 1:14 for ὁμοθυμαδον [homothumadon]. They were still worshipping in the temple for no breach had yet come between Christians and Jews. Daily they were here and daily breaking bread at home More study helps at 3

4 (κατʼ οἰκον [kat oikon]) which looks like the regular meal. They did take their food (μετελαμβανον τροφης [metelambanon trophēs]). Imperfect tense again and clearly referring to the regular meals at home. Does it refer also to the possible ἀγαπαι [agapai] or to the Lord s Supper afterwards as they had common meals from house to house (κατʼ οἰκον [kat oikon])? We know there were local churches in the homes where they had worship rooms, the church in the house. At any rate it was with singleness (ἀφελοτητι [aphelotēti]) of heart. The word occurs only here in the N. T., though a late Koiné word (papyri). It comes from ἀφελης [aphelēs], free from rock (φελλευς [phelleus] is stony ground), smooth. The old form was ἀφελεια [apheleia]. Acts 2:47 Having favor (ἐχοντες χαριν [echontes charin]). Cf. Luke 2:52 of the Boy Jesus. Added (προσετιθει [prosetithei]). Imperfect active, kept on adding. If the Lord only always added those who join our churches. Note verse 41 where same verb is used of the 3,000. To them (ἐπι το αὐτο [epi to auto]). Literally, together. Why not leave it so? To the church (τῃ ἐκκλησιᾳ [tēi ekklēsiāi]) is not genuine. Codex Bezae has in the church. Those that were being saved (τους σωζομενους [tous sōzomenous]). Present passive participle. Probably for repetition like the imperfect προσετιθει [prosetithei]. Better translate it those saved from time to time. It was a continuous revival, day by day. Σωζω [Sōzō] like σωτηρια [sōtēria] is used for save in three senses (beginning, process, conclusion), but here repetition is clearly the point of the present tense. 2 D. Life of the Primitive Church. 2: Luke now gives a brief sketch of the life and character of the early Christian community. 42. The apostles doctrine or teaching. The teaching of the Lord, together with the proclamation of the life, death, and resurrection of Jesus and its meaning for man s salvation. This teaching was an authoritative tradition in the early church and later found embodiment in our New Testament. These early believers found delight in fellowship with one another, particularly in the breaking of bread (which probably consisted of a fellowship meal, together with the Lord s Supper) and in regular times of united prayer. 43. The character of the early Christian community aroused in the people a sense of awe, that was reinforced by many miracles performed by the apostles. 2 Robertson, A. (1933). Word Pictures in the New Testament (Ac 2:42 47). Nashville, TN: Broadman Press. More study helps at 4

5 44, 45. So devoted to one another were those in the first Christian fellowship that wealthy believers sold their possessions to help care for the necessities of the poor members. Christian love manifested itself in a social program of material support for the poor. This Christian sharing seems to have been limited to the early years of the Jerusalem church and was not extended into new churches as the Gospel was carried beyond Judea. 46. The believers were still Jews continuing daily worship of God in the Temple in accordance with the Jewish practice. There was no thought of withdrawing from Judaism and establishing a separate movement. Their Christian fellowship manifested itself particularly in fellowship meals, conducted in various homes. Joyfulness and generosity of heart were two of the outstanding characteristics of the early Christians. 47. Not all the Jews received the witness to the Messiahship of the resurrected Jesus, but even those who rejected it looked upon the early Christian fellowship with great favor. The result was that the Lord was daily adding to the new fellowship those who received the witness, and the Christian community received them as fellow believers. 3 2:42. Most special groups in antiquity ate together (mystery cults, Pharisaic fellowships, burial associations, etc.). Many Greek associations met for communal meals only once a month, however (contrast 2:46). This earliest Christian practice of daily meals (later reduced to weekly) is thus noteworthy. Table fellowship denoted intimacy, and discussions or even lectures at meals were common. Given the topic of discussion recommended by Jewish pietists and what this text says about teaching and prayer (possibly including participation in the temple prayers 3:1), early Christian fellowship undoubtedly centered more on intimate worship, sharing and learning the Scriptures than its modern Western counterpart tends to do. 2: The Greek language Luke uses here is language that Pythagoreans and others used for the ideal, utopian community. Those who have argued that the early church made a mistake in 2:44 45 are thus reading their own views into the Bible, not hearing Luke s message, because Luke portrays this radical lifestyle as the result of the outpouring of the Spirit. Some Jewish groups, like the group that lived at Qumran, followed the Pythagorean model and turned all their possessions over to the leaders of the community so they could all withdraw from society. That is hardly the case here, although the economic sharing is no less radical. The early Christians acknowledge that Jesus owns both them and their property (cf. 4:32); they sell off property to meet needs as they arise (4:34 35) and open their homes as meeting places for fellow 3 The Wycliffe Bible Commentary: New Testament (C. F. Pfeiffer & E. F. Harrison, Ed.) (Ac 2:42 46). Chicago: Moody Press. More study helps at 5

6 Christians (2:46). These actions do not reflect an ascetic ideal, as in some Greek and Jewish sects, but instead the practice of radically valuing people over possessions. Such behavior reportedly continued among Christians well into the second century, and it was long ridiculed by pagans until pagan values finally overwhelmed the church. 2: Temples were among the best public places to gather, and people often congregated there. There were hours of public prayer at the morning and evening offerings (3:1) The result of the preaching was truly amazing. The church grew from 120 to over 3,000. The apostles continued their teaching and also did many wonders and miraculous signs. The new converts didn t merely add Christianity to their already busy lives, but devoted themselves to their Christian experience. V 42 is a compact description of Christian discipleship These verses describe the Christian community in the days after the Pentecost speech. The believers displayed a generous attitude toward possessions (see also on 4:32 5:11 below). But there was no blind rush to rid themselves of all their possessions, as if personal property was in itself evil, instead they gave as there was the need. The believers financial problems were not automatically and miraculously solved by virtue of becoming Christians. Even in this golden age of the church, there were needy people (although because of the sharing they didn t generally remain needy; 4:34; 6:1). The believers continued every day to meet together in the temple courts, as well as in their homes, where they shared table fellowship. This was a short-lived period of peace, when they could apparently meet in the temple without fear and even enjoyed the favour of all the people. This was about to change for ever. In the next three chapters, Luke presents both outside opposition and internal disharmony. 5 2:41 The large number (3,000) who responded to Peter is believable since Jews throughout the empire traveled to Jerusalem at Passover; the city s population grew to several times its normal size. 2:44 45 For a limited time, Jerusalem Christians distributed possessions according to need. This 4 Keener, C. S. (1993). The IVP Bible background commentary: New Testament (Ac 2:42 47). Downers Grove, IL: InterVarsity Press. 5 New Bible commentary: 21st century edition (D. A. Carson, R. T. France, J. A. Motyer & G. J. Wenham, Ed.) (4th ed.) (1072). Leicester, England; Downers Grove, IL: Inter-Varsity Press. More study helps at 6

7 experiment did not last long due to contribution/distribution problems (see chaps. 4 6). 6 Life of the Community (2:42 47). The concluding verses of chapter 2 comprise a summary of the community life in the early Jerusalem church. They emphasize the remarkable unity of the early Christians. Note the qualities that marked their common life. They gave their attention to the apostles teaching: They were eager to learn all they could about their Lord. They gave themselves to one another in their fellowship together. They shared at the table: Breaking bread probably included both a common meal and the Lord s Supper. They prayed together. Their witness was marked by signs and wonders: They continued to experience the power of the Spirit. They shared, not only of themselves but of their possessions: They held everything in common and gave freely to the needy. They met regularly with fellow Christians in household fellowships and continued to worship and witness in the Jewish temple. It was an ideal time. God blessed their faithfulness. They grew steadily in numbers day by day. 7 Great illustrated blog about the Temple Cabal, T., Brand, C. O., Clendenen, E. R., Copan, P., Moreland, J., & Powell, D. (2007). The Apologetics Study Bible: Real Questions, Straight Answers, Stronger Faith (1625). Nashville, TN: Holman Bible Publishers. 7 Polhill, J. B. (1998). Acts. In D. S. Dockery (Ed.), Holman concise Bible commentary (D. S. Dockery, Ed.) (503). Nashville, TN: Broadman & Holman Publishers. More study helps at 7