Acts 2:42-47

An analysis on the life of the early church, as described in the lucanic writing.

Structura Referatului:

Things that the early christians devoted themselves to v42

a. The apostolic teaching „διδαχή” v42a

b. Fellowship „κοινωνία” v42b

c. Breaking of bread „κλάσις τῇ ἄρτος” v42c

d. Prayer „προσευχή” v42d

2. The belivers unity in the early church v43-45

3. Common/ Daily life of the early church v46-47

a. Attending the Temple v46a

b. Breaking of bread „κλάσις τῇ ἄρτος” v46b

c. Prasing/Glorifying God v47a

d. Multyplying/ Growing v47b

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Clinton E. Arnold, Acts (ZECNT), Grand Rapids, Zondervan Academic, 2012

F. F. Bruce, ACTS (NICNT, Rev. ed.), Grand Rapids, Eerdmans Publishing, 1988

Steven J. Lawson, “The Priority of Biblical Preaching: An Expository Study of Acts 2:42–47,” Bibliotheca Sacra 158 (2001)

Christian fellowship is Christian caring, and Christian caring is Christian sharing. p 84 (John Stott, The Message of Acts, InterVarsity Press, Leicester, 1990)

Darrell L. Bock, Acts (BECNT), Grand Rapids, Baker Academic, 2007

Ajith Fernando, Acts; (NIVAC), Grand Rapids, Zondervan Academic, 1998

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introduction:

It records the origin and growth of the Christian movement, telling us how the first believers lived out Christianity. It describes its message and ministry, and its life —including its triumphs and trials, the passions that drove it, and the source of the power that energized it. -NIVAC (9 intro)

Litterary Context:

The confirmation of Luke as the author can be seen in the fact that the book of Acts is closely linkefd to the third Gospel, it is adressed to ther same person, Theophilus (Luke 1:3; Acts 1:1), the book begins with a summery that corresponds to the Gosepel of Luke and structually both writings are closely related leading to this comnclusion, of the same authorship. - NIVAC (p9)

As regards the date of composition, most scholars assume that Luke wrote the book of Acts between AD 80–90.33 This date is predicated on two factors: (1) the dependence of Luke-Acts on the gospel of Mark and (2) the destruction of Jerusalem in AD 70, which is regarded to be presupposed both by Mark 13 and by Luke 19:43–44; 21:20. - Zondervan(5-6), NICNT(p24-25)

The work follows many of the basic rules of Hellenistic histories. Two key characteristics of such histories are: the political understanding and power of expression. The title highlights the role of witnesses in the book, but the apostolic band is not the central character of Acts. Rather, God’s activity stands at the core of the account. Acts narrates God’s work in establishing the church through Jesus’s activity. - NICNT (p10)

In the previous episodes, Luke described the reconstitution of the Twelve as Jesus’ witnesses to the people of Israel (1:15–26), the coming of the Holy Spirit on Pentecost (2:1–13), Peter’s explanation of the coming of the Holy Spirit and of the significance of Jesus as the crucified, risen, and exalted Messiah and Lord (2:14–36), and Peter’s missionary sermon in which he urged his listeners to repent and to commit themselves to Jesus the Messiah (2:37–41). -Zondervan (p7)

Cultural-Social Context:

The social context of Acts centers on the Jewish presence in Judea, the impact of Diaspora Judaism in some of the regions outside Judea, and the presence and power of the Roman Empire. Acts is the amazing account of how this tiny religious movement made its way into the much larger Roman world. - Baker Exegetical (p43)

Verse Analasys:

1. “the apostles’ teaching. 2. koinonia - feelowhip 3. “The breaking of bread” 4. prayers”

Its basic idea is sharing, but it is used also to denote intimacy and fellowship in general. -NIVAC (p120)

v42. The content of their instruction, known in Greek as διδαχή (didache), formed a fixed body of doctrine that included Jesus' discourses, His exposition of the Law, and the apostles' own testimony about Christ. Steven J. Lawson, “The Priority of Biblical Preaching: An Expository Study of Acts 2:42–47,” Bibliotheca Sacra 158 (2001): 206–207.

The expression “devoting themselves” has the idea of persistence or persevering in something - Baker Exegetical (p149)

the apostolic fellowship, was constituted on the basis of the apostolic teaching. -NICNT (72)

The verbal expression “they were devoting themselves to” covers four activities. -NIVAC (119)

The early church devoted itself to this apostolic instruction, both listening to and practicing what they heard2. The apostles' teaching was considered authoritative and vital for understanding God's work.

κοινωνία (koinōnia) is a term that denotes a comunity, collective and comunion. Meaning the people of the early church not only shared the teaching of the apostles but also lived in partnership. Christian fellowship is Christian caring, and Christian caring is Christian sharing. p 84 (John Stott, The Message of Acts, InterVarsity Press, Leicester, 1990) In the context of Luke’s summary, the term “fellowship” describes the harmonious unity of the believers and the willingness to sell possessions and give the proceeds to needy fellow believers. -Zondervan (p126)

What did this κοινωνία consist of?

κλάσις τῇ ἄρτος - In the New Testament the breaking of bread describes both communal meals and the Eucharistic celebration. In the church in Corinth and probably in other churches as well, the Lord’s Supper was commemorated in connection with ordinary, regular meals that the believers shared (1 Cor 11:17–34). -Zondervan (p129)

the breaking of bread and prayers. The “breaking of bread” probably denotes more than the regular taking of food together: the regular observance of what came to be called the Lord’s Supper seems to be in view. -NICNT (p74)

Either way, the phrase suggests the intimate interaction and mutual acceptance that was a part of community life. - Baker Exegetical (p152)

According to what we argued above, the breaking of bread mentioned in verse 46 included both the Lord’s Supper and fellowship meals. -NIVAC (p123)

προσευχή (prayer)

The community’s prayers would follow Jewish models, but their content would be enriched because of the Christ-event. -NICNT (p74)

A community at prayer is something Luke emphasizes about community life. It seeks God’s direction and is dependent upon God because God’s family of people do not work by feelings or intuition but by actively submitting themselves to the Lord’s direction. - Baker Exegetical (p152)

v43. φόβος -The term, which can mean “panic, fear, terror,” also denotes “reverence, respect awe. -Zondervan (p130)

The signs and wonders performed by the apostles were meant to confirm the message preached by the Apostles. (Mark 16:20)

This impression was intensified by the wonders and signs performed through the apostles. -NICNT (74)

“Everyone” here could refer both to the believers and to outsiders who saw and heard what was happening in the church. These people could sense that God was at work. The miracles could also be signs to the Jews that the new age they were looking for was dawning. -NIVAC (123)

v44-45. The believers were in a thight relationship so much so that they sold all of their possesions and destributed the money between them so that they all could have the reasources they needed to survive and spread the gosepel.

Luke explains that the unity of the believers expressed itself in practical ways: the believers shared their possessions. -Zondervan (p131)

Luke does not describe a community that denies the appropriateness of private property, nor does he propagate a world-denying “communism of love.” Rather, Luke presents a pragmatic ethics concerning possessions in which the needs of the poor took center stage. -Zondervan (p132)

In addition to the expressions of fellowship mentioned in verse 42, the members of the new community, living together thus and experiencing a deep sense of their unity in the Spirit -NICNT (p74)

v46. Apostoli aveau obiceiul de a se duce la templu (Luke 24:53). În al nouă-lea ceas, ceasul de rugăciune, apostoli se duceau și lăudau pe Dumnezeu rugîndu-se (Acts 3:1). Pe lângă aceasta, Apostolii mergeau deasemenea să învețe și să propovăduiască adevărul scripturii (Acts 5:4).

Regular attendance at the temple reflects Jewish practice for those in Jerusalem. - Baker Exegetical (p155)

κλάσις τῇ ἄρτος In the New Testament the breaking of bread describes both communal meals and the Eucharistic celebration. The context doesnt help with interpreting/ deciding between the two possible meanings. These communal meals presumably took place in the late afternoon and early evening, the time of the main meal also in Greek and Roman culture. -Zondervan (p134)

The communal meals of the believers in Jerusalem were marked by exuberant joy, surely prompted by God’s presence through his Spirit, by the assurance of salvation, and by the experience of new friendships and the privilege of giving and receiving. -Zondervan (135)

This passage suggests that the early Christian community shared meals together with joy and gratitude, but they do not provide specific details about how they obtained or distributed their food. We can presume that it is linked to the information in verse 45.

v47. All of the believers were held at hig esteem by the people at the start of the church (Acts 5:12).

The note of joy coming from the fellowship of the community also extends over into praise to God and having favor - Baker Exegetical (p155)

Their numbers increased daily as the Holy Spirit was working in the hearts of the people of Jerusalem.

This good reputation apparently impacts their witness: Luke concludes the summary with a note that as each day passes, the Lord adds to the number who are being saved. - Baker Exegetical (p156)

Luke never writes that these new conversions took place primarily through the preaching of the apostles. But it was “the Lord” who “added to their number.” -NIVAC (p124)