(2) They joined in outward acts of fellowship with each other, acts of common It can have no meaning less solemn than the commemorative “breaking of bread,” of Acts PETER'S FIRST SERMON A FOURFOLD CORD Acts The Early . spirit that must lie at the foundation of progressive and healthy Christianity in us.
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The New Testament usage emphasizes that what all parties involved share in common is in some way a relationship. The basic notion in all of these words is "to have with" or "to have together.
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We can observe these two Greek word groups in II Corinthians 6: For what fellowship [ metoche ] has righteousness with lawlessness? We know that these concepts are polar opposites; they share nothing in common. There was a time, signified by this day of Pentecost, when the church was unified—perhaps as unified as it ever was in its entire history. These verses reveal two elements of the time when the unity of the church was at its very peak.
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In the first century, that was "the faith once delivered. They were determined in learning and following it. They did not drift. They did not swerve from it, and it produced what it is supposed to: They were deeply convicted. They were very much concerned for their brother's welfare. This was not communism, where they sold all their goods and turned them over to the administration of the church to distribute equally to all.
But, rather, it indicates they voluntarily looked out for each other personally individually , striving to meet the needs of each other. This is the epitome of "feeding the flock"—and ALL of the body is participating, not just the ministry. Everybody is nurturing everybody else. The whole body participating in two major things, pursuing the faith once delivered and taking care of each other.
The New Testament epistles make it very clear that later, when the first century church was splitting, the people were counseled to get back to the faith once delivered—which means that they had drifted from it.
They were no longer doing the things they were doing in Acts 2. Why counsel them to get back to the apostles' doctrines? Putting this together, asking where faith arises from, there are two major components. The first is God and what He does I Corinthians 2. He opens up our mind. He predisposes it for us to receive something. The second is expounded upon by Paul in Romans What God does, by a miraculous act of His mind, of His will, of His Spirit working in our minds, is combined with the message He gives to the person He sends.
It is to be the basis and foundation of our conversion and our faith. From that point on, it becomes a matter of learning more specifically the things that are contained within the message that was delivered to us. Part 4 Related Topics: Godly unity produces joy because it overcomes the sorrow of self-seeking and fulfills the true love of outgoing concern for others. Joy through unity comes when God's people have all things in common—the same beliefs and desires working toward a common goal. Other Forerunner Commentary entries containing Acts 2: Daily Verse and Comment Sign up for the Berean: Daily Verse and Comment , and have Biblical truth delivered to your inbox.
This daily newsletter provides a starting point for personal study, and gives valuable insight into the verses that make up the Word of God. See what over , subscribers are already receiving each day. The Bereans "received the word with all readiness, and searched the Scriptures daily to find out whether these things were so" Acts Forerunner Commentary What is the Forerunner Commentary? We respect your privacy.
Your email address will not be sold, distributed, rented, or in any way given out to a third party. We have nothing to sell. You may easily unsubscribe at any time. Jamieson, Fausset, and Brown Book Notes. Robertson's Book Notes NT. 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? Copyright Statement These files are public domain and are a derivative of an electronic edition that is available on the Christian Classics Ethereal Library Website.
First published online at The Restoration Movement Pages. McGarvey's Original Commentary on Acts". Transylvania Printing and Publishing Co. They continued stedfastly in the apostles' doctrine. In the things taught by the apostles. Contribution to the common fund and its distribution. The breaking of bread. From this time it is observed as an ordinance of the church. I think the prayers of the regular worship are meant. These four items are all features of the public church life.
Original work done by Ernie Stefanik. First published online in at The Restoration Movement Pages. Bibliography Johnson, Barton W. Continued steadfastly See on Acts 1: 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 1 Corinthians Fellowship is the most common rendering. Compare 1 John 1: Occasionally it is used to express the particular form which the spirit of fellowship assumes; as in Romans Hence used to designate the celebration of the Lord's Supper.
Copyright Statement The text of this work is public domain. Bibliography Vincent, Marvin R. And they continued stedfastly in the apostles' doctrine and fellowship, and in breaking of bread, and in prayers. And they continued steadfast — So their daily Church communion consisted in these four particulars: Hearing the word; 2. Having all things common; 3. Receiving the Lord's Supper; 4. 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! 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. 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. 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.
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. This verse gives us the earliest information of the essential features of Christian unity. After Pentecost three thousand joined the Church, and this verse tells us in what their membership consisted.
What was the doctrine of the Apostles which they required their converts to accept? A perusal of the Acts of the Apostles shows us. Then when persons were ready to become Christians, we still find the appeal to facts being made. The one condition of admission was Baptism for the remission of sins. That was the second point in their doctrine.
The third fact in their teaching was the actual possession of the Holy Ghost by the Church as a body. What was the effect of the doctrine on the lives of those who accepted it? A right faith is of the utmost importance. Doctrine and fellowship ] So the Philippians, Philippians 1: John Trapp Complete Commentary.
Breaking of bread, is a phrase which in the New Testament signifies, both eating common meals and celebrating the Lord's supper. It seems that the Lord's supper was here intended; because it is joined with prayer. They constantly attended upon the teaching of the apostles, in strict communion, and the exercise of the most affectionate friendship towards each other; uniting in the duties of piety, in receiving the Lord's supper, as well as offering up their united prayers and supplications unto God. Heylin reads after the Vulgate, In the communion of breaking bread. Thomas Coke Commentary on the Holy Bible.
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. 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. 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. 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: 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. 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.
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.
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.
The last thing which they continued stedfast and constant in was prayer: 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. It is no objection to this meaning, that the fact is repeated below, in Acts 2: If suggested by 1 Corinthians Chrysostom himself, in his 27th Hom.
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 1 Corinthians I need hardly add that the sense inferred by Kypke and Heinrichs from Isaiah 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 Romans Greek Testament Critical Exegetical Commentary. See also Weiss, bibl. Recently, following Mosheim de rebus Christ, ante Const. By this is meant the observance of common evening-meals Luke The Peschito and several Fathers, as well as the Catholic Church, with Suicer, Mede, Wolf, Lightfoot, and several older expositors, arbitrarily explain it exclusively of the Eucharist ; comp. The passages, Acts Observe further in general the family character of the brotherly union of the first Christian church.
Bibliography Bengel, Johann Albrecht. 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: Prayers; all those kinds of prayers mentioned by St. Paul, 1 Timothy 2: Thus, by a united force, they laboured to pull down mercies upon themselves and others, and to do violence unto the kingdom of heaven.
Bibliography Poole, Matthew, "Commentary on Acts 2: 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.
Life in the Early Church
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. Now, these four points which are signalised in this description may well afford us material for consideration. 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. 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.
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. 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.
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. 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. I sometimes think that the complaint of the writer of the Epistle to the Hebrews might be turned upside down nowadays. Again, there ought to be, and we ought to aim after, an equable temper of mutual brotherhood conquering selfishness.
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: 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. Another characteristic which comes out in the words before us is the blending of worship with life. 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.
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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? And so is all life worship, and all worship hope? The last thing here is habitual devotion. I suppose the disciples had no forms of set Christian prayers. Did you ever try to paint for yourselves, for instance, the scene described in the First Epistle to the Corinthians? 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. Do we speak to God merely by way of preface to one of us talking to his brethren? Is that the proper order? Continued steadfastly ; in their attendance upon, reception of, and obedience to the teaching of the apostles; in Christian communion with one another, and united prayer and supplication for blessings on themselves and their fellow-men. 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. 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. The earliest title of the Holy Communion and that by which it is mostly spoken of in Scripture. 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.
There is the article here too. See note on Acts 1: Bibliography "Commentary on Acts 2: 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.
Steadfastly —Though the conversion was sudden, the perseverance was steadfast. 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. 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!
Breaking of bread —Repeated in Acts 2: 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. 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 Judges 1: 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. These new converts along with the disciples gave "devoted," Gr. The grammar of the Greek sentence sets these actions off as distinct from the following two activities that define fellowship. The apostles" teaching included the Jewish Scriptures as well as the teachings of Christ on earth and the revelations He gave to the apostles from heaven. This means the early Christians gave priority to the revealed Word of God. Lawson, "The Priority of Biblical Preaching: An Expository Study of Acts 2: The presence of the article with fellowship indicates that this fellowship was distinctive.
It was a fellowship within Judaism.
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Even though their fellowship extended to material goods its primary reference must be to the ideas, attitudes, purposes, mission, and activities that the Christians shared. Two distinctive activities marked the fellowship of the early church. The "breaking of bread" is a term that here probably included the Lord"s Supper as well as eating a meal together cf. Kent, pp; Blaiklock, p