CRITICAL REMARKS
Acts 2:42. They continued steadfastly.—Lit. constantly applying themselves unto, or being engaged in. A term characteristic of Luke (see Acts 2:46; Acts 6:4; Acts 8:13; Acts 10:7). The apostles’ doctrine—I.e., listening to and applying to themselves the teaching of the Twelve. From this expression, τῇ διδαχῇ τῶν�, 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 (Galatians 2:9), or
(2) in acts of sacramental communion, or
(3) in communication—i.e., distribution of money (Romans 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 Luke 22:12; Luke 20:7-11; 1 Corinthians 11:23. Prayers were public and private devotions (Acts 3:1; Acts 4:24).
Acts 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 Acts 4:32 ff., Acts 5:1. “A sort of community of goods appears already to have existed in the lifetime of Christ. See Luke 8:3; John 12:6; John 13:29” (Holtzmann).
Acts 2:46. From house to house, though not inadmissible (Titus 1:5; compare κατʼ οἴκους, Acts 20:20, and κατὰ πόλιν, Luke 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.
Acts 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.—Acts 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 (Matthew 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 (Acts 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 (1 Peter 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 (Hebrews 10:25), or forget to be kindly affectioned one to another (Ephesians 4:32), speaking to one another in psalms and hymns and spiritual songs (Ephesians 5:19), and endeavouring to preserve the unity of the Spirit in the bond of peace (Ephesians 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 (Matthew 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 (John 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 Acts 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 (Luke 1:65) fell on every soul who witnessed what was going on. They said “This is the doing of the Lord!” (Psalms 118:23).
(2) With favour towards the disciples. These came to be looked upon with approbation (Luke 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. (Acts 2:42).
2. The secret of Church stability—walking in love and bearing one another’s burdens (Acts 2:44).
3. The secret of happiness—the cultivation of piety at home and the exhibition of it abroad (Acts 2:46).
4. The secret of ecclesiastical prosperity—God adding to the Church those who are being saved.
HINTS AND SUGGESTIONS
Acts 2:42. Christian Steadfastness.
I. In the Apostle’s doctrine. (Compare Acts 14:22; 1 Thessalonians 5:21; 2 Thessalonians 2:15; 2 Timothy 3:14; Hebrews 10:23.)
II. In mutual fellowship. Compare Romans 12:10; Romans 15:2; Galatians 5:13; Ephesians 4:2; Ephesians 5:2.)
III. In the breaking of bread. Compare Acts 20:7; 1 Corinthians 5:7-8; 1 Corinthians 10:16-17; 1 Corinthians 11:17-34.)
IV. In prayers. (Compare Ephesians 6:18; Philippians 4:6; Colossians 4:2; 1 Thessalonians 5:17.)
Acts 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.
Acts 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.
Acts 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.
Acts 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.
Acts 2:1-47 (on the whole chapter.)—The Day of Pentecost.
I. The descent of the Spirit (Acts 2:1-4).
1. The time.
2. The signs.
3. The tongues.
II. The effect (Acts 2:5-13).
1. Astonishment.
2. Perplexity.
3. Mockery.
III. The explanation (Acts 2:14-36).
1. The fulfilment of prophecy.
2. The realisation of the same in Christ.
IV. The fruit (Acts 2:37-41).
1. Conversion of multitudes.
2. Their reception into the Church by baptism.
V. The Beginnings of Church life (Acts 2:42-47).—
1. Instruction.
2. Fellowship.
3. The breaking of bread.
4. Prayers.—David Brown, D.D.