사도행전 2:42 주석

Between the promise of the Messiah (even the latest of those promises) and his coming many ages intervened; but between the promise of the Spirit and his coming there were but a few days; and during those days the apostles, though they had received orders to preach the gospel to every creature, and to begin at Jerusalem, yet lay perfectly wind-bound, incognito - concealed, and not offering to preach. But in this chapter the north wind and the south wind awake, and then they awake, and we have them in the pulpit presently. Here is, I. The descent of the Spirit upon the apostles, and those that were with them, on the day of pentecost (Act 2:1-4). II. The various speculations which this occasioned among the people that were now met in Jerusalem from all parts (Act 2:5-13) III. The sermon which Peter preached to them hereupon, wherein he shows that this pouring out of the Spirit was the accomplishment of an Old Testament promise (Act 2:14-21), that it was a confirmation of Christ's being the Messiah, which was already proved by his resurrection (Act 2:22-32), and that is was a fruit and evidence of his ascension into heaven (Act 2:33-36). IV. The good effect of this sermon in the conversion of many to the faith of Christ, and their addition to the church (Act 2:37-41). V. The eminent piety and charity of those primitive Christians, and the manifest tokens of God's presence with them, and power in them (Act 2:42-47).

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.

And when the day of Pentecost was fully come,.... Or "was come", was begun and entered upon; for it was not over, or ended, it being but the third hour of the day, or nine of the clock in the morning, when Peter began his sermon; see Act 2:15. The Vulgate Latin and Syriac versions read, "when the days of Pentecost were fulfilled"; not that there were more days than one, kept at this festival; for though the feasts of passover and tabernacles were observed each of them seven days, according to the law, and eight days according to the Scribes, yet the feast of Pentecost was kept but one day; and hence it is often said by the Jews, that Atzereth, which is one of the names they call this feast by, is but one day (l); in the captivity they kept two days (m), as they did for the beginning of the year, because of the uncertainty of calculations; but the sense is, when the whole fifty days from the passover to this time were fully come, or fulfilled, when the fiftieth day from thence, which was properly the day of Pentecost, was come: on the second day of the passover, on the sixteenth of Nisan, the sheaf of the first fruits was offered up; after which, and not before, it was lawful to reap the corn, Lev 23:10 from this time the Jews reckoned their feast of weeks, or seven weeks, or fifty days; see Exo 34:22 which measured out the time of their harvest. Now the last of these fifty days was the day of Pentecost, on which day was offered the two wave loaves, as a thanksgiving that their harvest was ended. Josephus calls (n) this feast by the same name that Luke here does; and says (o), the Jews so call it, from the number of the days, that is fifty; and so R. Sol Jarchi (p) calls this day, , "the fiftieth day": on this day, the Jews say (q), the law was given; and observe (r), that "from the day that Israel went out of Egypt, unto the day that the law was given, were fifty days. And on this day, and which was the first day of the week, the Spirit was poured forth upon the disciples; the Gospel began to be preached to all nations, and a harvest of souls was gathered in: they were all with one accord in one place; in two ancient copies of Beza's, and in some others it is read, "all the apostles"; Matthias, and the eleven, with whom he was numbered, who are last spoken of, in Act 1:26. Though this need not be restrained to the twelve apostles, but may be understood of the hundred and twenty, on whom, as well as on the apostles, the Holy Ghost might be poured forth, that so they might speak with tongues; since among these were many ministers of the Gospel, as the seventy disciples, and it may be more; and that his extraordinary gifts should be bestowed on others, is but what was afterwards done; see Act 8:17 and though there were so many of them together, they were very unanimous and peaceable; there were no jars nor contentions among them; they were of the same mind and judgment in faith and practice, and of one heart and soul, and had a cordial affection for one another; and were all in one place, which seems to be the temple; see Act 2:46. And indeed, no other place or house could hold so many as came to hear them, of which number three thousand were converted, (l) T. Bab. Menachot, fol. 65. 1. Gloss. in. T. Bab. Beracot, fol. 17. 2. Bereshit Rabba, sect. 100. fol. 88. 2. (m) T. Bab. Erachin, fol. 10. 1. (n) Antiqu. l. 3. c. 10. sect. 6. (o) De Bello Jud. l. 2. c. 3. sect. 1. (p) In Lev. xxiii. 15. (q) T. Bab. Pesachim, fol. 68. 2. (r) Zohar in Exod. fol. 34. 4. Shirhashirim Rabba, fol. 9. 4.

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."

But every Lord's day do ye gather yourselves together, and break bread, and give thanksgiving after having confessed your transgressions, that your sacrifice may be pure. But let no one that is at variance with his fellow come together with you, until they be reconciled, that your sacrifice may not be profaned. For this is that which was spoken by the Lord: In every place and time offer to me a pure sacrifice; for I am a great King, saith the Lord, and my name is wonderful among the nations.

"And they continued steadfastly and with one accord in the Apostles' doctrine and fellowship." Here are two virtues, perseverance and concord. "In the Apostles' doctrine," he says: for they again taught them; "and fellowship, and in breaking of bread, and in prayer." All in common, all with perseverance.

"And they continued" it is written, "steadfastly in the doctrine" (or, "teaching") "of the Apostles": for it was not for one day, no nor for two or three days that they were under teaching as being persons who had gone over to a different course of life. "And they continued with one accord in the Apostles' doctrine," etc. The expression is not "together," but "with one accord," ("and daily," he says afterwards, "they were continuing with one accord in the temple,") i.e. with one soul.

And here again in his conciseness, he does not relate the teaching given; for as young children, the Apostles nourished them with spiritual food.

"And they were persevering in the doctrine of the apostles," etc. As those who had converted continued devoutly in the doctrine that they had embraced, and as the apostles frequently performed great miracles, the fear of the Lord and the number of the faithful people increased daily. There was great concord among the believers, such that everyone would sell their own possessions and a brother would unfailingly be provided with whatever he stood in need of. Great also was their devotion to meeting in the temple. They would, too, take their food in simplicity of heart and with thanksgiving. That is why the Lord, favorably inclined towards them, always increased their number. Once, when Peter and John went up to the temple for prayer, they took the hand of a man who had been lame from his mother's womb and made him walk with firm steps. The people, seeing this, were filled with inexpressible wonder, and their eagerness to see more grew greater and greater, with vehement devotion.

The day of pentecost being arrived, and the disciples assembled, the Holy Spirit descended as a mighty rushing wind, and in the likeness of fiery tongues sat upon them; in consequence of which, they were all enabled to speak different languages, which they had never learned, Act 2:1-4. An account of persons from various countries who there present, and were astonished to hear the apostles declare the wonderful works of God in their respective languages, Act 2:5-12. Some cavil, Act 2:13, and are confounded by Peter, who asserts that this work is of God; and that thereby a most important prophecy was fulfilled, Act 2:14-21. He takes occasion from this to preach Jesus to them, as the true Lord and only Messiah, Act 2:22-36. The people are alarmed and convinced, and inquire what they shall do, Act 2:37. He exhorts them to repent and be baptized in the name of Jesus, that they may receive remission of sins and the gift of the Holy Spirit, Act 2:38-40. They gladly receive his word, about three thousand are baptized and added to the Church in one day; they continue steadfast in the apostles' doctrine and fellowship, Act 2:41, Act 2:42. The apostles work many miracles; and the disciples have all things in common, and live in a state of great happiness and Christian fellowship, Act 2:43-47.

They continued steadfastly in the apostles' doctrine - They received it, retained it, and acted on its principles. And fellowship - Κοινωνιᾳ, community; meaning association for religious and spiritual purposes, The community of goods cannot be meant; for this is mentioned Act 2:44, Act 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 Mat 26:26 (note). 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.

DESCENT OF THE SPIRIT--THE DISCIPLES SPEAK WITH TONGUES--AMAZEMENT OF THE MULTITUDE. (Act 2:1-13) when the day of Pentecost was fully come--The fiftieth from the morrow after the first Passover sabbath (Lev 23:15-16). with one accord--the solemnity of the day, perhaps, unconsciously raising their expectations.

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.