The Book of Acts
Lesson Number 12
TRANSLATION LEGEND: ALT = Analytical-Literal Translation (2005), AMPLIFIED = Amplified Bible (1965), ASV = American Standard Version (1901), BBE=Bible in Basic English (1949), DRA = Douay-Rheims (1899), ERV = English Revised Version (1885), ESV = English Stand Version (2001), GNB = Good News (1966), GWN = God’S Word (1995), IE = International English, ISV = International Standard Version (1967), JPS = Jewish Publication Society (1917), KJV = King James Version (1611), L.ITV = Literal Translation of the Bible ((1976), LIVING = Living Bible (1971), MKJV = Modern KJV (1962), MONTGOMERY = Montgomery’s New Testament (2001), MRD = Peshitta-James Murdock Translation (1852), NAB = New American Bible (2002), NASB = New American Standard Bible (1977), NAU = New American Standard Bible (1995), NIB = New International Bible, NIV = New International Version (1984), NJB = New Jerusalem Bible (1985), NKJV = New King James Version (1979), NLT =New Living Translation (1996), NRSV = New Revised Standard Version (1989), PHILLIPS = J B Phillips New Testament (1962), PNT = BISHOP’S New Testament (1595), RSV = Revised Standard Version (1952), TNK = JPS Tanakj (1985), Webster = The Webster Bible (1833),WEYMOUTH = Weymouth’s New Testament (1903), WILLIAMS = William’s New Testament (1937), TYNDALE = Tyndale’s Bible (1526), WYCLIFFE = Wycliffe New Testament (1382), YLT =Young’s Literal Translation (1862).
---------- Lexicon and Bible Translation Codes with Identification -----------
LEXICON LEGEND: FRIEBERG = Friberg Lexicon, UBS = UBS Lexicon, LOUW-NIDA = Louw-Nida Lexicon, LIDDELL SCOTT = Liddell Scott Lexicon, THAYER = Thayer’s Greek Lexicon, LEH = LEH Lexicon, GINGRICH = Gingrich Lexicon
THE EFFECT OF CONVERSION
“ 2:43 And fear came upon every soul: and many wonders and signs were done by the apostles. 44 And all that believed were together, and had all things common; 45 And sold their possessions and goods, and parted them to all men, as every man had need. 46 And they, continuing daily with one accord in the temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart, 47 Praising God, and having favour with all the people. And the Lord added to the church daily such as should be saved.” (Acts 2:33-47)
INTRODUCTION
The impact of truth upon the human spirit is staggering to consider. Upon knowing, or apprehending, “the truth of the Gospel,” the character of the individual is reshaped – the consequence of being born again. When one makes the Divinely accomplished transition from “the power of darkness” to “the Kingdom of” God’s “dear Son,” life in all of its aspects becomes radically different. A purported conversion that leaves the individual fundamentally the same is no conversion at all. A person cannot be made “new,” yet remain basically “old.” Sins cannot be remitted and the Holy Spirit given without it impacting on a person’s perspective, focus, and reason for living. That is why conversion is referred to as being raised from death in trespasses and sins (Eph 2:1). While the measure of a person’s change may not appear the same, the fact of it will be evident. This is why the liberated souls of our text begin doing what no code could make them do. They began fulfilling the righteousness of the Law (Rom 8:2).
BABYLON’S CONTRIBUTION
Babylon the Great, that spiritual monstrosity that is noted for its fornication and opposition to the saints (Rev 17:5-6; 18:2-3), has promoted a religion that does not involve a radical moral and spiritual change. In fact, it is exceedingly difficult in our country to distinguish believers from unbelievers. From within the church itself, it is often confessed that those in the world often have more comely observable traits than those who profess to be members of the body of Christ. While care must be taken not to overemphasize appearance, it must be made clear that an ungodly appearance strongly suggests, if not outrightly proves, an ungodly character.
ABOUT APPEARANCE
When Jesus spoke of not being deceived by appearance, He was not speaking of a wicked and worldly appearance, but of a comely appearance that was nothing more than simulation. “Even so ye also outwardly appear righteous unto men, but within ye are full of hypocrisy and iniquity” (Mat 23:28). He never suggested that a person who was genuinely godly could appear as though they were ungodly, and a person who had been delivered from the world could continue to look as though that had not occurred. This is precisely why Paul solemnly admonished believers “abstain from ALL appearance of evil” (1 Thess 5:22). Speaking of our outward manners, it is also written, “Give none offence, neither to the Jews, nor to the Gentiles, nor to the church of God” (1 Cor 10:32). And again, “Giving no offence in any thing” (2 Cor 6:3). And again, “Providing for honest things, not only in the sight of the Lord, but also in the sight of men” (2 Cor 8:21).
It is out of order for any professing Christian to ask other believers to overlook their carnality, or not judge them for uncomely manners. Not knowing men “after the flesh” (2 Cor 5:16a) does not suggest that we ignore ungodly conduct and manners. We do not know Jesus “after the flesh” (2 Cor 5:16b), but that does not suggest He had uncomely ways that we are asked to ignore. Let all believers have done with suggesting that worldly manners are to be glossed, and that we are to pretend that unrighteous conduct can be ignored. If we are told “touch not the unclean thing” (2 Cor 6:17), “let not corrupt communication come out of your mouth” (Eph 4:29), and “be ye holy in all manner of conversation” (1 Pet 1:15), who is the person willing to suggest such things are to be ignored? How can men be convicted of sin if believers act as though it is not really there? It is the solemn obligation of every professing believer to see to it that their lives are not a distraction, and that they do not contradict their profession.
THE FACT OF REAL CHANGE
All of this is true because in Christ a very real change does take place. That is why conversion is referred to as being “born again” (John 3:3,7; 1 Pet 1:23). There is a termination of one manner of life, and the commencement of another manner. Jesus called it making “the tree good” (Matt1 2:33), becoming “as little children” (Matt 18:3), being born “of God” (John 1:13), and being made “free indeed” (John 8:32,36). The book of Acts refers to this as the hearts being “purified by faith” (Acts 15:9), and the Lord opening the heart (Acts 16:14).
The Apostles referred to the new birth in a variety of ways: being “freed from sin” (Rom 6:7), being “made free from the law of sin and of death” (Rom 8:2), God putting us into Christ (1 Cor 1:30), becoming a new creation (2 Cor 5:17), putting on Christ (Gal 3:27), being quickened “together with Christ” (Eph 2:5), and being saved by “the washing of regeneration and renewing of the Holy Spirit” NKJV (Tit 3:5).
It is inconceivable that such things could occur without a change becoming very evident. Ponder how regeneration involves moving from one domain to another.
➪ From being blind TO having our eyes opened (Acts 26:18a; 2 Cor 4:4,6; Hb 10:32).
➪ From darkness TO light (Acts 26:18b; Eph 4:18-23; 5:8).
➪ From the power of Satan TO God (Acts 26:18c; Col 1:13; Heb 2:15).
➪ Made free from sin and become servants TO God (Rom 6:22).
➪ Passing from death TO life (1 John 3:14; John 5:24; Rom 6:4; 8:2).
➪ From being alienated TO being reconciled (Col 1:21).
➪ Out of darkness INTO His marvelous light (1 Pet 2:9).
➪ From being “not a people” TO being “the people of God” (1 Pet 2:10a).
➪ From not having obtained mercy TO obtaining mercy (1 Pet 2:10b).
The God of Salvation
Is it possible for God to really work without anything significant really happening? – and salvation in all of its intricacies is a work of God (Jonah 2:9; Rev 7:10). When God worked in creation, something observable and of significant duration took place. When He sent a flood to destroy the ungodly and save Noah, something evident took place. When He delivered the children of Israel from Egypt, something perceptible took place. Can it be that in His greatest work – recreating men in Christ Jesus (Eph 2:10) – nothing really takes place? In a moral and spiritual recreation are we to expect that no genuine change occurs? Do those who are “saved” remain fundamentally the same as they were before? Do their basic appetites remain as they were before? Are their primary inclinations unchanged? I acknowledge that if we look at the modern church we might be inclined to think this is the case. If we consult with the religious counselors and professed Christian psychiatrists, we might consider this to be likely.
How is it possible for the transition from darkness to light, and from the power of Satan unto God, to take place without it impacting upon the conduct of the individual? And, if a change of this magnitude can, in fact, occur without effecting our lives, precisely in what sense have we been changed, or delivered, or reconciled, or regenerated, or born again? It is the business of those who wear the name of Jesus to press these matters upon the conscience of men.
WHY SAY THESE THINGS?
It is necessary to say these things because of the religious climate in which we are living. It suggests that a person can be reconciled to the Lord and still be a friend of the world. But this is not so, for a holy God has no tolerance of sinners just because they call themselves Christians. If they are not changed, then they are not His children, for, in Christ, He does not beget sinners. Or, is there someone who would care to affirm that He does do such a thing?
But there is another reason why these things must be declared. The change wrought in regeneration accounts for the conduct in those of our text. If we do not see their manners as a consequence of their reconciliation to God, we will be inclined to view them as moral supermen – a sort of lofty example that is wholly divorced from our situation. Therefore, instead of perceiving them as a means to measure our own profession, we will be moved to think of them as superior believers, quite unlike ourselves. They will, in such a case, be more like heroes than like brethren. If that is so, their record will no longer be profitable to us, and will not be perceived as a relevant word.
Unless a person is a fool, the absurdity of such thinking will be evident. It approaches blasphemy to suppose that the work accomplished by the Son of God would not have moral and spiritual consequences of unspeakable magnitude. But let me say no more on the matter. Let the text speak to you. Matthew Henry well says of the believers of our text, “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.” MATTHEW HENRY NOTES
We must never allow ourselves to become accustomed to lifeless religion. It is lethal to the soul dishonoring to God, and reproachful to Christ.
FEAR CAME UPON EVERY SOUL
“ 2:43a And fear came upon every soul . . .”
When it comes to the results of repenting and believing the Gospel (Mk 1:15), they are always the same. The effects of being regenerated do not differ from individual to individual. Personalities may differ. Ministries, or assigned functions within the body of Christ, may differ. However, the essential nature of the redeemed is the same. This is seen in the initial response of those within our text. They all repented and were baptized – “every one of you” (Acts 2:38). Everyone who “gladly received his word were baptized” (2:41). Everyone “continued steadfastly in the apostles doctrine” (2:42a). Everyone continued steadfastly “in fellowship” (2:42b). Everyone continued steadfastly in “the breaking of bread” (2:42c). Everyone continued steadfastly in “prayers” (2:42d). Now we will be introduced to another thing that was common among them all.
FEAR
“And fear came . . . ” Other versions read, “kept feeling a sense of awe,” NASB “filled with awe,” NIV “Awe came upon,” NRSV “feeling of fear came over,” GWN “And fear was on,” MRD “Reverential awe came over,” NET “A deep sense of awe,” LIVING “felt great respect for God,” IE “A sense of reverence seized” WILLIAMS and “sense of awe (reverential fear).” AMPLIFIED
I must confess that I have never been fully satisfied with the explanations I have heard concerning this kind of “fear.” Perhaps the words “reverence,” “awe,” and “respect” are etymologically correct, but in our culture they do not have much of an impact upon the human spirit. We are living in a time and place where the concepts of reverence, awe, and respect are hardly known. It is a self-centered society in which self has been enthroned in the place of God. That is the reason for the dominance of indulgence, entertainment, sports and various forms of, what is called, addiction. All of these are driven by the perception that “self” is the center of the world, and nothing really matters but self-satisfaction. In this kind of society, “fear” means very little. It is only associated with things that are harmful and overpowering – whether a force of, what is called, “nature,” of some facet of human abuse and oppression.
As used in this text, “fear” is a noun (as opposed to the verb usage “they feared”) and has a very strong meaning. Coming from the Greek word fo,boj (fob-os, from which we get the word “phobia”), it includes the ideas of “dread, terror,” THAYER “causing fear, source of fear, terror . . . dread, alarm,” FRIBERG “a state of severe distress, aroused by intense concern for impending pain, danger . . . troubled in every way,” LOUW-NIDA “panic, fear . . . terror, properly of the outward show of fear, and so distinguished from the sensation of fear . . . to strike terror into one,” LIDDELL-SCOTT “terror,” LEH “a terror . . . fear, alarm, fright.” GINGRICH
One lexicographer observes, “In a number of languages there is no noun-like word for ‘fear.’ Accordingly, expressions containing such a noun in Greek must often be restructured so that the corresponding semantic unit may be expressed by a verb. Therefore, instead of ‘fear,’ one may have expressions such as ‘be afraid,’ or ‘to fear.’ Instead of ‘fears within (2 Cor 7:5), one may translate ‘in our hearts we were afraid.’” LOUW-NIDA
As the next phrase will confirm, this is not a human response, but something that comes upon the individual. It is a consequence of being in the presence of Divine working, and knowing that this is the case. Where the truth of God is proclaimed, and the works of God are being wrought, this kind of “fear” is realized.
This exposes the fallacy of much of the modern praise movement, which tends to promote casualness that is totally foreign to this text. We are being exposed to a record of genuine Divine working, bona fide repentance, and actual spiritual effects. These circumstances are unsullied with religious tradition and corruption. Such intrusions will eventually find their way into the church – even in its early days. But they are totally absent in our text.
CAME UPON EVERY SOUL
“ . . . upon every soul . . .” Other versions read, “everyone,” NASB “every mind,” MRD and “every person.” IE
Keep in mind that this is a noun, not a verb. Strictly speaking, as I have already said, in this text it is not a human response. This is something outside of men that comes upon them – “fear came upon every soul.” There are a number of places in Scripture where this same type of thing occurred – fear imposed upon men from outside of themselves.
➪ ZECHARIAS. “And when Zacharias saw him, he was troubled, and fear fell upon him” (Lk 1:12).
➪ THOSE IN THE HILL COUNTRY OF JUDEA. “And fear came on all that dwelt round about them: and all these sayings were noised abroad throughout all the hill country of Judaea” (Lk 1:65).
➪ DURING JESUS’ MINISTRY. “And there came a fear on all: and they glorified God, saying, That a great prophet is risen up among us; and, That God hath visited his people” (Lk 7:16).
➪ WHEN ANANIAS WAS STRUCK DEAD. “And Ananias hearing these words fell down, and gave up the ghost: and great fear came on all them that heard these things” (Acts 5:5).
➪ AFTER SAPPHIRA WAS STRUCK DEAD. “And great fear came upon all the church, and upon as many as heard these things” (Acts 5:11).
➪ WHEN THE SONS OF SCEVA WERE OVERCOME BY A DEMON-POSSESSED MAN. “And this was known to all the Jews and Greeks also dwelling at Ephesus; and fear fell on them all, and the name of the Lord Jesus was magnified” (Acts 19:17).
Eliphaz the Temanite described to Job the kind of fear in our text, saying he personally had experienced it. It was a fear that came upon him. “In thoughts from the visions of the night, when deep sleep falleth on men, Fear came upon me, and trembling, which made all my bones to shake. Then a spirit passed before my face; the hair of my flesh stood up: It stood still, but I could not discern the form thereof: an image was before mine eyes, there was silence, and I heard a voice, saying, Shall mortal man be more just than God? shall a man be more pure than his maker? Behold, he put no trust in his servants; and his angels he charged with folly: How much less in them that dwell in houses of clay, whose foundation is in the dust, which are crushed before the moth? They are destroyed from morning to evening: they perish for ever without any regarding it. Doth not their excellency which is in them go away? they die, even without wisdom” (Job 4:13-21).
On the banks of the Red Sea, when Moses led Israel in the song of triumph, they insightfully said of their enemies, “Fear and dread shall fall upon them; by the greatness of Thine arm they shall be as still as a stone; till Thy people pass over, O LORD, till the people pass over, which Thou hast purchased” (Ex 15:16). Jeremiah spoke of a fear that seized Damascus. “Damascus is waxed feeble, and turneth herself to flee, and fear hath seized on her: anguish and sorrows have taken her, as a woman in travail” (Jer 49:24). David said of the enemies of the Lord, “fear took hold upon them” (Psa 48:6).
This is the kind of fear that brings with it the utmost sobriety. Those upon whom such a fear comes do not speak hastily, stand in judgment of God, or treat His people with contempt. They become keenly aware of their own weakness, and the irresistible and mighty power of the great God. The frailty of humanity is seen in the light of the all consuming presence of God. That is why we read of people being “taken with great fear” (Lk 8:37), and “great fear” falling upon people (Acts 5:5,11; Rev 11:11).
This “fear” cannot be induced by men. This is the result of the perceived working of the Lord. In the case of our text, it was not an awesome judgment, like the death of Ananias and Sapphira. Rather, it was the conviction and conversion of sinners, and the displaying of Divine power in the mighty deeds wrought by the Apostles. It was clear to all that God Himself was among them! This is why Paul spoke of a stranger coming into an assembly of the righteous and being convinced by their speaking that God was among them. “But if all prophesy, and there come in one that believeth not, or one unlearned, he is convinced of all, he is judged of all: And thus are the secrets of his heart made manifest; and so falling down on his face he will worship God, and report that God is in you of a truth” (1 Cor 14:24-25). That is the effect of the kind of fear to which our text now exposes us.
We must ever keep before us that we are being introduced to real conversion and its very real effects. These are the kind of results that proceed from believing and obeying the Gospel of Christ, and receiving the Holy Spirit. It is glaringly obvious that there is a total absence of the dreaded presence of institutionalism in this text. Jesus Christ has truly “apprehended” these people (Phil 3:12).
MANY SIGNS AND WONDERS WERE DONE
“ 43a . . . and many wonders and signs were done by the apostles.”
Commencing with the fourteenth verse of this chapter the apostles have risen to prominence. In fulfilment of Joel’s prophecy, other “sons” and “daughters” and “young men” and “old men” had spoken. But now, the foundation-layers, in whose doctrine the people “continued steadfastly,” are in the spiritual limelight. Everyone who is saved is in the body of Christ, but they are not all equal as regards their ministry. The Holy Spirit speaks of a certain ranking in the body of Christ. “And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments, diversities of tongues” (1 Cor 12:28). Note that godly “teachers” rank higher in the body of Christ than those with “gifts of healing,” administrators, and those who can speak a multiplicity of languages through the power of the Holy Spirit.
MANY WONDERS AND SIGNS
“. . . and many wonders and signs . . . ” Other versions read, “many wonders and miraculous signs,” NIV “all sorts of wonders and signs,” BBE “many amazing things and miraculous signs,” GWN “many signs and prodigies,” MRD “many signs and miracles,” NJB “many miracles,” LIVING “many powerful and amazing things,” IE and “many marvels and signs.” WEYMOUTH
“Wonders”
A “wonder” is “something so strange as to cause it to be watched and observed.” THAYER Other lexical meanings are “something so unusual it arouses close observation.” FRIBERG Here, the emphasis is on the nature of the thing that is wrought. It is outside the sphere of creation and the ordinary, and thus demands the attention of the people. Especially at the beginning of the New Covenant era, the apostles wrought “many wonders,” drawing attention to the uniqueness of this time and the nature of Divine involvements with men. In their very essence, “wonders” are something visible to the eye, for their purpose is to capture the attention of men. Technically, all miracles are not “wonders” – designed to capture the attention of the people. Some were wrought out of the Lord’s compassion, as when He fed a multitude of five thousand men, besides women and children (Matt 15:32). Other miracles were wrought in relative seclusion, not intended to get the attention of the people – as when He raised Jairus’ daughter, Mk 5:40 and Peter obtain a coin from a fish. Matt 17:27
“Signs”
A “sign” is a miraculous work by which “a person or thing is distinguished from others and known” THAYER Other lexical meanings include, “what serves as a pointer or means of confirmation,” FRIBERG “that by which something is known or distinguished,” UBS and “an event regarded as having some special meaning.” LOUW-NIDA
Here the focus is the confirmation of the apostles as messengers sent forth by Christ Jesus Himself. There is also a matter of confirming that the word was from God, and was to be heeded. In this kind of miracle, the point was not the miracle itself, but something of even greater import. An example is the healing of the impotent men who had been let down through a roof to the feet of Jesus. On that occasion Jesus said, “But that ye may know that the Son of man hath power on earth to forgive sins, (then saith he to the sick of the palsy,) Arise, take up thy bed, and go unto thine house” (Matt 9:6).
“Many”
The word “many” comes from the Greek word polla, (pol-lah), which means, “much, multitude, many, numerous . . . abundant plenteous,” THAYER “of extent or magnitude great, large, much, many, plentiful . . . things that occur in a mass or in large quantities,” FRIBERG “much more, all the more,, many more,” UBS “a great number of,” LOUW-NIDA “great populous,” LEH and “very great, very large.” GINGRICH
Sometimes men refer to things being “many,” when there is only a nominal number of them. They use the word relatively, speaking of things that do not really appear to be numerous or abundant: “many people are saying,” or “many surveys confirm.” However, the Holy Spirit does not speak in this manner. He is not given to exaggeration, hyperbole, or overstatement. Both the number and nature of these works were extraordinary, matching the uniqueness and effectiveness of the New Covenant being implemented through the apostles.
Thoughts on Many Miracles
The word “miracles” (plural) is mentioned four times in Genesis through Malachi (Num 14:22; Deut 11:3; 29:3; Judges 6:13). Other versions employ the word once, NKJV six times, NASB ten times, NIV and five times. NRSV/RSV Alternate words used in the KJV for these are “wonders” (Ex 3:20), “marvels” (Ex 34:10), “signs” (Psa 105:27), “marvelous things” (Mic 7:15), “marvelous works” (Psa 105:15), and “wondrous works” (Psa 106:22). Throughout the Old Covenant Scriptures there is not a single reference to “many miracles,” or “many signs,” or “many wonders” in any standard version of Scripture.
I mention these things to show the uniqueness of our text. The word “miracles” is mentioned twenty-three times in Matthew through Revelation (John 2:11,23; 3:2; 6:2,26; 7:31; 9:16; 11:47; 12:37;Acts 2:22; 6:8; 8:6,13; 15:12; 19:11; 1 Cor 12:10,28,29; Gal 3:5; Heb 2:4; Rev 13:14; 16:14; 19:20). There are also ten references to “mighty works.” Add to that the twenty-five references to “signs” and “wonders,” and you see the significance of the New Covenant era.
Prior to Jesus, there were a few individuals through whom great miracles were wrought: Moses, Joshua, Elijah, and Elisha. Samson accomplished several feats of unparalleled strength. But I do not believe there were ever two persons who were working miracles simultaneously. Joshua’s feat of making the sun and moon stand still took place after Moses died (Josh 10:12-14). All of Elisha’s miracles were accomplished after his predecessor Elijah had been translated. There were no miracle workers who were contemporary with Samson.
But with Jesus, the rarity of miracles came to an end. Even His enemies confessed that He did “many miracles” (John 11:47). Once He sent out His twelve apostles to work miracles – “Heal the sick, cleanse the lepers, raise the dead, cast out devils” (Matt 10:8). Another time He sent out seventy disciples, telling them to “heal the sick” (Lk 10:9). When they returned, saying even the demons were subject to them, He told them, “Behold, I give unto you power to tread on serpents and scorpions, and over all the power of the enemy: and nothing shall by any means hurt you” (Luke 10:19). Never before in the history of the world had there been such an assault on the kingdom of darkness! Many miracles by many people.
WERE DONE BY THE APOSTLES
“ . . . were done by the apostles.” Other versions read, “were done through the apostles,” NKJV “were taking place through the apostles,” NASB “were being performed through the apostles,” CSB “took place through the apostles’ means,” DARBY “happened through the apostles,” GWN “were [wrought] by the hand of the legates in Jerusalem,” MRD “came about by the apostles,” NET “the apostles worked,” NJB “the apostles performed,” NLT “were showed by the apostles,” TNT “were being done through the apostles,” YLT “God used the apostles to do,” IE and “were performed through the apostles (the special messengers).” AMPLIFIED
A point is made of this confirmation in several different texts of Scripture.
➪ “And they went forth, and preached every where, the Lord working with them, and confirming the word with signs following. Amen” (Mark 16:20).
➪ “And by the hands of the apostles were many signs and wonders wrought among the people; (and they were all with one accord in Solomon's porch” (Acts 5:12).
➪ “How shall we escape, if we neglect so great salvation; which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard Him; God also bearing them witness, both with signs and wonders, and with divers miracles, and gifts of the Holy Ghost, according to his own will?” (Heb 2:4).
These particular “wonders and signs” were not simply a ministry among the people. In fact, although there was ministry in them, that was not their primary purpose. Just as God had “approved” of Jesus “by miracles and wonders and signs” (Acts 2:22), so He was approving of the Apostles and their message through these means. The “power of God unto salvation” is not through “wonders and signs,” however voluminous and epochal they may be. It is the message that is the power, and these “wonders and signs” buttressed the message delivered by the Apostles. In the words of Scripture God “confirmed the Word” (Mk 16:20), and was “bearing witness” to the veracity of the apostles and their message (Heb 2:4).
Again, I want to underscore that, in my persuasion, the modern church has not been persuaded of the need of the “apostles’ doctrine.” This is confirmed by their general ignorance of it, even though it has been made accessible to them. Some might imagine that this condition requires the working of many wonders and signs again, to confirm that the message is true. This, however, is not the case. When Israel came to despise the Law, they were not required to return to Sinai and see the thunderings and lightning again. God did not speak out of heaven to them once again. When the church drifted from the truth, it was not necessary to have Jesus rise again, or that Pentecost be experienced once again. Surely this is evident to everyone.
The reason for this condition is plain. Once the Apostles and their message had been “confirmed,” the church became a custodian of confirmed word. The world does not need eye witnesses of the resurrected Savior in every generation. It is not necessary to have the word confirmed over and over again, because it has been invested with power. Now, the people who embrace that Gospel become a living “epistle of Christ” themselves – letters that are “known and read of all men” (2 Cor 3:2-3).
All miracles, signs, and wonders are not devoted exclusively to confirming the Word of God, even though some suppose this to be the case. God “set” the gift of working miracles in the church “after” the apostles (1 Cor 12:10,28,29; Gal 3:5). Those workings were not placed there to further confirm the Word. That has already been done.
Such miracles are not in the same category as the “signs of an apostle” (2 Cor 12:12). They are given at the Lord’s discretion (1 Cor 12:5-11,18), over which men have no control, and for the good of the whole body.
THEY WERE ALL TOGETHER
“ 44 And all that believed were together, and had all things common.”
Remember, we are reading of the effects wrought by repentance, remission, and the gift of the Holy Spirit. These experiences had a transforming effect upon the people.
ALL THAT BELIEVED
“And all that believed . . . ” Other versions read, “all those who had believed,” NASB “All the believers,” NIV “all those who were of the faith,” BBE “All who shared the faith,” NJB “all those believing,” YLT “all who believed (who adhered to and trusted in and relied on Jesus Christ),” AMPLIFIED and “all the ones believing.” ALT
The Spirit is very precise in the statement concerning the church. He does not say “all the members,” or “all who had joined the church,” or “all who were baptized.” To be sure, all of them were part of the church, and all them had been baptized. Here, however, we get to the heart of the matter. There may very well have been some pretenders who liked to think of themselves as part of the number. The situation, however, is stated as it should be: “all that believed.” That is, all who had perceived the truth and embraced it; all who had heard the Gospel and obeyed it; all who were trusting in the Lord and not leaning to their own understanding.
Ponder this in view of the condition of the professed church in our day. The World Christian Data Base records 9,000 major denominations within the Christian community.
WERE TOGETHER
“ . . . were together . . . ” Other versions read, “kept together,” BBE “were in one place,” GENEVA “met together in one place,” NLT “kept themselves together,” PNT “were at the same place,” YLT “met together constantly,” LIVING “stayed together,” IE “lived together,” WILLIAMS “were united and [together],” AMPLIFIED and “continued together in close fellowship.” GNB
Real faith unites all those who possess it! That is why we read of “the unity of the faith” (Eph 4:13). Where there are divisions (something the Lord strictly forbids – 1 Cor 1:10), it can always be traced to unbelief, for faith never divides those who have it. Considering that all who are in Christ Jesus also have received the Holy Spirit, their unity is accented all the more by the expression “the unity of the Spirit” (Eph 4:3).
The unity of reference was not merely creedal, and it surely was not theoretical, or just something people talked about. These people wanted to be together, and therefore they stayed together. That is the practical circumstance that confirms whether real unity exists or not: do the people want to be together? People who do not want to be together are not truly united.
“Together”
There is a considerable emphasis on togetherness in the epistles. It is clear that a “common salvation” (Jude 1:3) and a “common faith” (Tit 1:4) unites people, bringing them together. After all, there is a certain singleness associated with salvation that makes for “the unity of the Spirit”: “There is ONE body, and ONE Spirit, even as ye are called in ONE hope of your calling; ONE Lord, ONE faith, ONE baptism, ONE God and Father of all, who is above all, and through all, and in you all” (Eph 4:4-6). How is it possible for such realities to in any way contribute to division, dissension, or a lack of harmony?
Ponder how much is said about the matter of being “together.” For many, this is an ambition or goal. In our text this was actually happening.
➪ Being “comforted together” by “mutual faith” (Rom 1:12).
➪ Believers will be “glorified together” (Rom 8:17).
➪ The church can “strive together” in focused prayer (Rom 15:30).
➪ Saints can be “perfectly joined together in the same mind and in the same judgment” (1 Cor 1:10).
➪ Believers are said to be “gathered together” (1 Cor 5:4).
➪ The church can “come together for the better” (1 Cor 11:17).
➪ God has tempered, or combined, the body of Christ “together” (1 Cor 12:24).
➪ “Believers are said to “come together in one place” (1 Cor14:23).
➪ Needy brethren can be helped by brethren praying together (2 Cor 1:1).
➪ Believers are said to be “workers together with Him” (2 Cor 6:1).
➪ The church is described as a building “fitly framed together,” and “built together for an habitation of God through the Spirit” (Eph 2:21-22).
➪ The “whole body” of Christ is intended to be “fitly joined together and compacted by that which every joint supplieth” (Eph 4:16).
➪ Saints are to “stand fast in one spirit, striving together for the faith of the Gospel” (Phil 1:27).
➪ The saved are to be “comforted, being knit together in love” (Col 2:2).
➪ As we cling to the Head, Jesus Christ, individual believers have “nourishment ministered,” and are “knit together” (Col 2:19).
➪ In their assemblies, the faithful comfort themselves “together, and edify one another” (1 Thess 5:11).
➪ Solemnly we are told “Forsake not the assembling of yourselves together” (Heb 10:25).
There is a sense in which our individuality is minimized in Christ’s body, thereby allowing for a very real togetherness. Therefore those in Christ are admonished, “Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves” (Phil 2:3). And again, “Look not every man on his own things, but every man also on the things of others” (Phil 2:4). And again, “Be kindly affectioned one to another with brotherly love; in honor preferring one another” (Rom 12:10). Where such a condition exists, division is not possible, and the “unity of the Spirit” is inevitable.
In Christ Jesus our attention is turned toward Him, not ourselves. In fact He died and rose again that this might be the case. As it is written, “And that he died for all, that they which live should not henceforth live unto themselves, but unto Him which died for them, and rose again” (2 Cor 5:15). In our text there was a certain purity that did not allow for self-interests to be present. Such would soon be found in the church (chapter five), but had not yet made its entrance at the time covered in this passage.
THEY HAD ALL THINGS COMMON
“ . . . and had all things common.” Other versions read, “had everything in common,” NIV “they shared everything with each other,” GWN “whatever belonged to them, was of the community,” MRD “shared everything they had,” NLT “held all they had as common goods to be shared by one another,” WILLIAMS “shared everything on common,” PHILLIPS “they were having all [things] common,” ALT and “shared their belongings with one another.” GNT
What caused this selfless spirit to assert itself, and why was it done so willingly? This remarkable circumstance was not a response to a commandment. Those who teach that we can only offer to God what he has commanded or authorized, or serve Him in strict accord with specific directives, could not possibly be more wrong. Such barbaric teaching is from Sinai, and lacks both the quality and effectiveness of teaching that comes from “mount Zion,” to which we “are come” (Heb 12:22). Those who embrace a Sinaitic approach to newness of life only confess they do not have genuine spiritual life, for that is not how it is lived out. If, at some time, such poor souls were, in fact, “born of God,” then they have gone backward, are withdrawing from God, and moving closer to perdition (Heb 10:38-39).
There is not the slightest hint that Peter and the rest of the apostles required this of the people, or implied that it was essential to their acceptance by God. This was rather the voluntary response of the “new creature” (2 Cor 5:17) – the “new man, which after God is created in righteousness and true holiness” (Eph 4:24), and is “renewed in knowledge after the image of Him that created him” (Col 3:10). This was an expression of the “newness of life” in which these new converts were walking (Rom 6:4).
When a person, or group of persons, is “joined to the Lord,” becoming “one spirit” with Him (1 Cor 6:17), a radical change takes place within. Old things had really “passed away,” and “all things” had become new (2 Cor 5:17). Their former nature, now their “old man,” had been “crucified” with Christ (Rom 6:6), and they were no longer the center of their world. Now it was no longer them that was living, but Christ within them (Gal 2:20). Rather than serving God “in the oldness of the letter,” they were serving Him “in newness of the Spirit” NKJV (Rom 7:6).
THE CIRCUMSTANCE
Some sophists, cavorting about on the surface of truth (if there be such a thing), have concluded that this was a form of communism – communal living where no one had any possessions of their own. However, that is a grossly corrupted view. Some time later, there were great numbers of these very people who still had personal possessions (Acts 4:34-37). Years later, when Paul taught the Corinthians, he admonished to give proportionately to what they possessed (1 Cor 16:2; 2 Cor 8:12). When these people were converted, it did not become sinful for them to keep and maintain their possessions.
This was no ordinary circumstance. High Jewish feasts had been observed: the Passover and Pentecost. Multitudes of people had come in to Jerusalem for the occasion – “devout men, out of every nation under heaven” (Acts 2:5). It had certainly been an eventful series of days. Not only had the Passover occurred, but “Jesus of Nazareth” had supposedly been found guilty of blasphemy and was crucified. This had taken place with their consent, as well as their insistence that He be crucified, while Barabbas, a murderer, was chosen for release (Mk 15:10-14). Now, on the day of Pentecost, they had witnessed miraculous phenomenon and heard the exposition of Jesus’ death, burial, and resurrection. Their hearts had been pricked, and, upon being told what to do, they repented, were baptized, and received the gift of the Holy Spirit.
Their whole lives were changed. Now, after the Passover and after Pentecost, they were still going to the Temple every day, and from there moving about from house to house. It was time to go home, but it was obvious they did not desire to do so. It is also clear that the converts from Jerusalem did not want them to leave either.
If they brought resources with them for the feasts, they had run out by now. They were not from that area, and thus were not employed there. What will they do? Those who were from that area, and any wealthy people who came in from afar, refused to let go of their brethren. They looked upon their own possessions as a resource for their brethren as well as themselves. Everyone who believed stayed together, pooling their resources and having everything common. They simply did not want to separate from on another. They had one faith and one hope, and thus were united.
CONCLUDING THOUGHTS
There is a unity that transcends anything men can accomplish. This is a unity that is created, not achieved. Once that unity is destroyed by the intrusion of flesh, it must be earnestly sought once again. When professed Christians are divided, that means they are not united, for that is what division is. When that condition exists, the Divine mandate is, “Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment” (1 Cor 1:10). That is not an option, and must not be treated as though it was. Here is the word of the Spirit delivered by Paul.
➪ Speak the same thing.
➪ Have no divisions among you.
➪ Be perfectly joined together in the same mind.
➪ Be perfectly joined together in the same judgment.
Is there any soul who is at liberty to ignore this summons, and still remain in Divine favor? When we came into Christ we did not come in divided, but were “one body in Christ” (Rom 12:4-5). We were “one spirit” with the Lord – and He is not divided (1 Cor 6:17; 1:13). Although “many,” we were “one body” (1 Cor 10:17; 12:20). All believers were “called in one body” (Col 3:15). That is the way every single person in Christ started newness of life. If, after some time, there is friction, division, and even hostility, it is not owing to God’s “great salvation” (Heb 2:3). It is not the nature of “newness of life” to finally break up, divide, and become separate warring factions. The Holy Spirit certainly does not promote separation among those who are united to Christ. If that condition is found, “an enemy hath done this” (Matt 13:28). None of this existed at the time of our text. It is as though the devil had been caught off guard, neutralized by the striking blow of Christ’s heel on his head, the disruption in the regions of the dead, and the leading of captivity captive when Jesus rose triumphant, defeating the grave and taking the spoils of battle.
THE ABSENCE OF A COVETOUS SPIRIT
“ 45 And sold their possessions and goods, and parted them to all men, as every man had need.”
Remember, we are not witnessing the implementation of a new law, but the expression of newness of life.
The body of the redeemed is “in the world,” but it is not “of the world” (John 15:19). For this reason, the “newness of life” cannot be lived while one is dominated by “this present evil world.” In Christ we are, in fact, “delivered from this present evil world” – from its thinking and its ways. However, because of our close proximity to the world, and the presence of our “adversary the devil,” there are strong influences exerted upon us to move closer to the world, once again adopting its ways and its manners. The struggle against these inclinations is called “resisting the devil,” “abstaining from all appearance of evil,” wrestling “against principalities and against powers,” and “fighting the good fight of faith” (James 4:7; 1 Thess 5:22; Eph 6:12; 1 Tim 6:12). If we fail to resist these inclinations, we will modify our mindset with notions from the world order – maintaining a religious stance, yet allowing worldly ways of thinking into our thought processes. This, in turn, modifies our conduct, causing us to become basically selfish, or self-centered. The more the carnal mind dominates men, the more like the world they become, and the less they are like Christ. In such a stance, they once again become the enemies of God.
In our text, these withdrawals had not yet begun to happen. Newness of life was pure and uncontaminated, as is evidenced by the manner in which these brethren conducted their affairs.
Once again, this is not a standard to be adopted, but is a revelation of real newness of life. The intent of the passage is not to provide a pattern for all churches to follow. It rather reveals to us how “the newness of life” responds to unplanned situations or crises. There will be times when uncomely responses to such situations will occur – such as in the sixth chapter of Acts, when “there arose a murmuring of the Grecians against the Hebrews, because their widows were neglected in the daily ministration” (Acts 6:1). However, in that circumstance neither the neglect nor the murmuring were expressions of newness of life. Those were expressions of the flesh, which, in our text, had not yet made its way into the church. Our text is an exhibit of “pure religion and undefiled” (James 1:27). It was not the result of an admonition, a commandment, or an exhortation. It was real, unsullied, and without hypocrisy.
THEY SOLD THEIR POSSESSIONS AND GOODS
“And sold their possessions and goods . . . ” Other versions read, “began selling their property and possessions,” NASB “exchanging their goods and property for money,” BBE “sold their possessions and substance,” DARBY “were selling their possessions and belongings,” ESV “sold their property and other possessions,” GWN “they sold . . . the things they owned,” IE “they sold their lands and other property,” WEYMOUTH “they made it their practice to sell their possessions and goods,” ISV “they continued to sell their property and goods,” WILLIAMS and “they sold their possessions (both their landed property and their movable goods).” AMPLIFIED
Here is an example of the robust and aggressive nature of spiritual life. It is a stark contrast of the being driven by Law. Here is what happens when the law is written upon the heart, and put into the mind I(Heb 8:10; 10:16). At once you see that spirituality in no way promotes or maintains “covetousness, which is idolatry” (Col 3:5). It confirms how a person reacts to the circumstances of our text when they “love not the world, neither the things that are in the world” (1 John 2:15). Here, the love of the brethren is lived out, and there is no need to exhort the people to do so. The text is not a theoretical statement concerning unity. It is not a summons for those professing allegiance to Christ to unite. This is the report of people who were actually united, and of the effects that unity produced.
Something had happened among these people to cause them to devalue worldly possessions for self. They now saw “treasures upon earth” as a means to minister in the name of the Lord. Their definition of family and household had changed.
AND PARTED THEM TO ALL MEN
“ . . . and parted them to all men . . . ” Other versions read, “divided them among all,” NKJV “sharing them with all,” NASB “gave to everyone, “ NIV “distribute the proceeds to all,” NRSV “distributed them to all,” RSV “they made a division of it among them all,” BBE “distributed the money,” GWN “distributed the proceeds among them all,” WEYMOUTH “distributed the price among all,” AMPLIFIED and “divided the proceeds among the fellowship.” PHILLIPS
Although it may not be popular to say so, distribution was not made among the poor of the community. It was made among the brethren. Even though there is nothing wrong, and everything right, with assisting the poor in general, the emphasis in Scripture has always been placed upon assisting the poor among God’s people. Even when reference was made to “strangers,” it was always those among the people of God (Lev 19:10; 23:22; Deut 14:29).
Under the Law
➪ “And if thy brother be waxen poor, and fallen in decay with thee; then thou shalt relieve him: yea, though he be a stranger, or a sojourner; that he may live with thee” (Lev 25:35).
➪ “If there be among you a poor man of one of thy brethren within any of thy gates in thy land which the LORD thy God giveth thee, thou shalt not harden thine heart, nor shut thine hand from thy poor brother: but thou shalt open thine hand wide unto him, and shalt surely lend him sufficient for his need, in that which he wanteth” (Deut 15:8).
Under the New Covenant
➪ “Distributing to the necessity of saints; given to hospitality” (Rom 12:13).
➪ “Now concerning the collection for the saints, as I have given order to the churches of Galatia, even so do ye” (1 Cor 16:1).
➪ “And when James, Cephas, and John, who seemed to be pillars, perceived the grace that was given unto me, they gave to me and Barnabas the right hands of fellowship; that we should go unto the heathen, and they unto the circumcision. Only they would that we should remember the poor; the same which I also was forward to do” (Gal 2:9-10).
➪ “As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith” (Gal 6:10).
➪ “But whoso hath this world's good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him?” (1 John 3:17).
I am quick to point out that this is not to be construed as an attack upon the practice of ministering to the poor in general. However, as confirmed in this text, the thrust of godly philanthropy concerns the people of God, to whom we are especially to do good (Gal 6:10). Of course, if the New Covenant provides the guarantee of prosperity here and now, and all-sufficiency in this world’s goods, then such admonitions would be pointless. In such a case, it would only be contributing to the unbelief of the those who were not prospering, or stood in lack. Such a thought is utterly absurd!
AS EVERY MAN HAD NEED
“ . . . as every man had need.” Other versions read, “as anyone had need,” NKJV “as anyone might have need,” NASB “according as any man had need,” ASV “as anyone had a need,” CSB “as everyone had need,” GENEVA “according to what each man needed,” NJB “those in need,” NLT “according to everyone’s necessities,” WEYMOUTH “as anyone had special need,” WILLIAMS “just as anyone from time to time had need,” MONTGOMERY and “according to individual need.” PHILLIPS
Remove from your mind the notion that everyone in our text divested themselves of all wealth, and pooled it, dividing it up equally among all the brethren. Possessions were not the point, but necessities – and there certainly is a vast chasm between those two conditions. The objective was not for everyone to have the same amount of money or other resources. Rather, it was that no one would suffer lack, or be without the things required for life – “need.”
In Christ, “Need” Is Redefined
In the American society, need is often equated with comfort and preference. Thus people speak of needing a new car, a larger house, a new television, or the likes. Often need is associated with convenience and ease. The legitimacy of such things is not to be questioned, and that is not the issue here. The mega-church mentality, together with the human sanctification of the opulence that accompanies it, has caused people to think of need quite differently than the way it is used in our text. Even in seemingly legitimate Christian enterprises, need is often related to large and comfortable buildings for orphans, new media production studios, and four-wheel all-terrain vehicles. Once again, it is not that these things are of themselves wrong. The issue is whether or not they can be defined as needs.
Jesus spoke of “need” as eating, drinking, and being clothed. “Therefore take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed? (For after all these things do the Gentiles seek:) for your heavenly Father knoweth that ye have need of all these things” (Matt 6:31-32). Even then, the accent was not to be placed upon these “things,” although they may have been scarce. Jesus continued, “But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you” (Matt 6:33). Here, “need” is related to the maintenance of life, not the comfort and ease of life. Jesus said, “But when Jesus heard that, he said unto them, They that be whole need not a physician, but they that are sick” (Matt 9:12). Others are said to have Had “need of healing” (Lk 9:11). John spoke of those with substance seeing the “need” of a brother, and ignoring it (1 John 3:17). He was speaking of the necessities of life – things required to maintain life.
In Christ, the concept of “need” obtains a new perspective. This is because the accent is place on “things above,” and not on “things on the earth” (Col 3:2). While “newness of life” does not sanctify poverty and the lack of any conveniences, neither does it sanctify their abundance.
Once, when Paul was in prison, he wrote to Titus, telling him to assist Zenas the lawyer and Apollos to some to him. “Bring Zenas the lawyer and Apollos on their journey diligently, that nothing be wanting unto them. And let ours also learn to maintain good works for necessary uses, that they be not unfruitful” (Titus 3:14). Other versions read, “to meet urgent needs,” NKJV “to meet pressing needs,” “to help cases of urgent need,” RSV and “in order that they may provide for daily necessities.” NIV Here, “good works” refers to honest trades, or a way of earning a living that is honorable before God. The reason for engaging in such a posture is twofold. First, to provide for the necessities of life, including the need of Kingdom servants as well as their own. Second, that their lives may be fruitful, and not unproductive. That is, that they might be noted for assisting the people of God, as well as being in situation where they did not require assistance themselves.
Our Text
When our text speaks of distributing goods “as every man had need,” it is referring to those who did not have the regular requirements of life – food, drink, and clothing. I assume that some form of shelter is also included. This had particular reference to the brethren from other parts of the world, who had remained in Jerusalem.
This text also reveals freedom from covetousness, although that dreaded trait will soon surface among the disciples (Acts 5). When Jesus walked among men He said, “Beware of covetousness” (Lk 12:15). Now, under the influence of the newness of life, there was a freedom from that vice. Paul admonished the Ephesians to see to it that “covetousness” was not named among them – even one single time. “But . . . covetousness, let it not be once named among you, as becometh saints” (Eph 5:3). The Colossians were instructed to mortify, or put to death, “covetousness” (Col 3:5). Believers are also exhorted to let their entire manner of life be “without covetousness” (Heb 13:5).
In the beginning, there was a certain purity and holy innocence that is refreshing to ponder. We are being given a view of newness of life itself, before the church became contaminated by various individuals like Ananias and Sapphira (Acts 5:1-10), Hymanaeus and Alexander (1 Tim 1:19-20), Phygellus and Hermogenes” (2 Tim 1;15), certain in Corinth (1 Cor 5:1-8), the Galatians (Gal 1:6), Demas (2 Tim 4:10), and others.
We are being exposed to the Kingdom norm, or standard of conduct. In our time, the norm has become drawing back, but it was not so in the beginning, nor is it now. This text is telling us HOW newness of life makes itself known – at least one of the ways. The life that is given to us in Christ Jesus is not an inconsiderate one. It is not one that focuses upon self, and wants a lot of this world. It is Christ’s own life that is given to men, and is made manifest in their conduct. Thus it is written, “Always bearing about in the body the dying of the Lord Jesus, that the life also of Jesus might be made manifest in our body. For we which live are alway delivered unto death for Jesus' sake, that the life also of Jesus might be made manifest in our mortal flesh” (2 Cor 4:10-11). That is the life that is being revealed in our text.
DAILY CONTINUANCE
“ 46a And they, continuing daily with one accord in the temple . . .”
Already we have read that these early believers “continued steadfastly in the apostles' doctrine and fellowship, and in breaking of bread, and in prayers” (Acts 2:42). They did not blow hot and cold, or tend toward inconsistency and a lack of involvement with one another. That is not the nature of “the Spirit of life in Christ Jesus” (Rom 8:2). Later in this book, believers will be persuaded to “continue in the grace of God” (Acts 13:43). Others will be exhorted to “continue in the faith” (Acts 14:22). We are told that “eternal life” will be given to those who “by patient continuance in well doing seek for glory and honor and immortality” (Rom 2:7). We are told they will not be cut off the source of life “if thou continue in his goodness: otherwise thou also shalt be cut off” (Rom 11:22). We will, in fact, be presented to the Lord “holy and unblameable and unreproveable in His sight: if ye continue in the faith grounded and settled, and be not moved away from the hope of the gospel” (Col 1:22-23).
Sporadic discipleship, though quite common in our day, is wholly unacceptable in Christ’s Kingdom. That is not the way Jesus is. It is not the way the Spirit operates. It is not the kind of life that is given to believers. Therefore, we ought to expect continuance to be prominent in the early days of the church, before Satan regrouped, as it were, and sowed tares among the wheat.
THEY CONTINUED DAILY
“And they, continuing daily . . . ” Other versions read, “So continuing daily,” NKJV “day by day continuing,” NASB “every day they continued,” NIV “day by day continuing steadfastly,” ASV “every day they devoted themselves,” CSB “every day, being constantly,” DARBY “each day,” NLT “regularly . . . each day,” LIVING “day by day attending constantly,” WEYMOUTH and “day after day.” AMPLIFIED
What Do We Have Here?
There are at least two ways that we can look at this fact. First, some are quite comfortable with seeing this as the initial response of new life – a beginning that, by its very nature, will finally cool, as the people return to a normal way of living. Those who embrace this view – and legion is their name – see such continuance as unusual, inconvenient, and only intended to get things started. They see it as a possible aspect of novicehood – something that is not required, and is not even consistent at the beginning of spiritual life. Even then, it is a rare circumstance. Second, we can view this as a normal expression of spiritual life that is intended to be preserved. In this case, this becomes one of the means of sustaining the life that is realized in Christ Jesus. It accompanies the awakening of a voracious appetite for the word of God, a remarkably strong love for the people of God, and a fervent desire to understand things pertaining to life and godliness.
If we choose to accept the first view, then we must also conclude that “newness of life” ebbs and flows, and tends to diminish and wane in its effects upon the individual. I do not know how any person could support such a view, and what would really be accomplished if they did manage to support it.
Another alternative is to see the life given on the day of Pentecost as being of a different order than normal spiritual, and therefore intended only for that time. Again, I do not know how a person could hope to defend such a postulate, which has all manner of unacceptable ramifications.
I will proceed accepting the view that this was genuine spiritual life that did not differ from the life that is granted to all who are in Christ Jesus. Like all gifts that come from God, life is characterized by purity, an unwavering trait of the Divine nature. Where this purity is lacking, it is not owing to any deficiency in the life that is realized in Christ Jesus. When the people of God become lacking in any way, it is due to the intrusion and dominance of the flesh. What is born of God cannot decline or be corrupted, because the “wicked one” cannot “touch” that begotten life. As it is written, “We know that whosoever is born of God sinneth not; but he that is begotten of God keepeth himself, and that wicked one toucheth him not” (1 John 5:18).
This was confirmed when Jesus Himself walked among men. It is written that He “increased in wisdom and stature, and in favor with God and man” (Luke 2:52). That is what Divine life in human form does – wherever it is found. The nature of spiritual life is thus described as one of increasing change: “And all of us, with unveiled faces, seeing the glory of the Lord as though reflected in a mirror, are being transformed into the same image from one degree of glory to another; for this comes from the Lord, the Spirit” (2 Cor 3:18). The reflection of the glory of God is seen “in the face of Jesus Christ” NRSV (2 Cor 4:6). The transformation that results is found in “the new man,” who grows and matures in the prospect of being finally “conformed to the image” of God’s Son, Jesus Christ (Rom 8:29).
Where there are no obstacles, or where the Holy Spirit is not grieved of quenched (Eph 4:30; 1 Thess 5:19), spiritual life advances and expresses itself in ways that are pleasing to God, advantageous to the individual, and beneficial to the body of Christ.
The Conclusion of the Matter
And what can we say is the conclusion of this whole matter? What we have in our text is the expression of the newness of life – an expression that perfectly agrees with the advancing and continuing nature of spiritual life. The continuance of these people was not their response to a command to keep on meeting together. It was not adherence to a special series of ordinances that were bound upon them by the apostles. Rather, when two or more people are born again, this is the kind of thing they are prone to do – continue “together.” They have been placed in “one body,” have received the same Spirit (1 Cor 12:4), and were “called in one hope” of their calling (Eph 4:4). Why would they not continue together? It is reasonable for them to do so, and unreasonable for them not to do so. This is confirmed in the words that follow.
WITH ONE ACCORD