The Book of Acts
Lesson Number 20
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 LexiconDISCLAIMER: The quoting of other translations is not to be taken as a condoning of them. My purpose is rather to show the remarkable diversity, and sometimes outright contradictions that exist among these various versions of Scripture. Our understanding of the Word of God ultimately depends upon our comprehension of the Lord Himself and His eternal purpose. Where this understanding is not present, we are shut up to scholasticism and conjecture, both of which are of the world, not of God.
THE UNITY OF THE SPIRIT
“ 4:32 And the multitude of them that believed were of one heart and of one soul: neither said any of them that ought of the things which he possessed was his own; but they had all things common. 33 And with great power gave the apostles witness of the resurrection of the Lord Jesus: and great grace was upon them all. 34 Neither was there any among them that lacked: for as many as were possessors of lands or houses sold them, and brought the prices of the things that were sold, 35 And laid them down at the apostles' feet: and distribution was made unto every man according as he had need. 36 And Joses, who by the apostles was surnamed Barnabas, (which is, being interpreted, The son of consolation,) a Levite, and of the country of Cyprus, 37 Having land, sold it, and brought the money, and laid it at the apostles' feet.” (Acts 4:32-37)
INTRODUCTION
Within the context of the modern church, the subject of “the unity of the Spirit” is largely theoretical. The professed church at large is a gigantic contradiction of unity, being torn asunder by division. Within the organized church, there is very little awareness of true unity. Things have been reduced to being able to get along amiably, and that generally is perceived as requiring being quiet about the things of God.
Men think of uniting on a certain point, or around a project or effort of some kind. For example, if they can agree on the priority of reaching the lost, that is counted for unity. Or, if they can find some kind of agreement on the inspiration of the Bible, that is thought to be a considerable advancement in the cause for unity. But all of this has nothing whatsoever to do with the real “unity of the Spirit.”
Under the New Covenant unity is created by a common birth, and the constituents of the covenant are told to keep the unity that comes with being born again. While modern efforts are little more than talk, real unity is actually lived out in our text. It really existed, and was therefore manifested. It was not the result of exhortation, but of genuine life.
Because an understanding of the nature and reality of unity will assist us in appreciating this text, I want to take the time to look more closely at unity. The church is to be a place where this marvelous oneness is revealed, not a place where it becomes a goal!
The word unity is not found often in Scripture. However, when the Spirit used this word it was always very weighty. The following table shows where this word is used in the major versions of Scripture.
KING JAMES VERSION. Psalm 133:3 – “ . . . how pleasant it is for brethren to dwell together in unity . . . for there the Lord commanded the blessing.” Ephesians 4:3 – “ . . . keep the unity of Spirit in the bond of peace.” Ephesians 4:13 – “Till we all come in the unity of the faith.”
NEW KING JAMES VERSION. In addition to the above, Job 10:8 – “Your hands have made me and fashioned me, An intricate unity” (“together round about.” KJV )
NEW AMERICAN STANDARD VERSION. In addition to the three listed under the KJV, John 17:23 – “ . . . that they may be perfected in unity” (“in one.” KJV) Colossians 3:14 – “ . . . love, which is the perfect bond of unity”(“bond of p[erfectness.” KJV )
NEW INTERNATIONAL VERSION. In addition to the four listed under the NASB, 2 Chronicles 30:12 – “ . . . the hand of God was upon the people to give them unity of mind” (“one heart.” KJV) Romans 15:5 – “... God who gives endurance and encouragement give you a spirit of unity” (“like-minded.” KJV)
NEW REVISED STANDARD VERSION. In addition to the three listed under the KJV, Zechariah 11:7 – “ . . . I took two staffs; lone named Favor, and one names Unity” (“Bands” KJV). Zechariah 11:14 – “ . . . I broke my second staff Unity.” 1 Peter 3:8 – “... have unity of Spirit” “Bands” KJV).
The word “unity” is translated from the Greek word e`no,thta (hen-o-tes), which is a noun. It is used with the definite article (“the”), which signifies something special, with a specific identity: i.e. “I am speaking of THE real thing.” Lexically the word means, “equivalent to unanimity, agreement,” THAYER “oneness, unity, unison,” FRIBERG and “to be as one person.” LOUW-NIDA
In Scripture, “unity” has to do with oneness – like the various parts of our anatomy comprise one body. It assumes working together for a common objective – like the parts of an engine, or a machine. There is something that holds the things united together – like ligaments, cartilage, and muscle hold a body together. We will also see that true unity is an evidence of Divine activity as well, and that only Divine influences and resources can hold the people of God together.
First, there is a certain “unity,” or oneness, that is created when we are ”set,” “placed,” NASB, or “arranged,” NIV in the body of Christ by God (1 Cor 12:18) – for “by His doing you are in Christ Jesus” (1 Cor 1:30). NASB No person who comes into Christ is excluded from this unity. He is placed into Christ’s body as a functional part that works harmoniously and effectively with the rest of the body. Unlike the social entities of this world, the church has no true misfits at the point they are born again.
It is in view of this that the church is admonished, “I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called, with all lowliness and meekness, with longsuffering, forbearing one another in love; endeavoring to keep the unity of the Spirit in the bond of peace” (Eph 4:3). In this case, the unity already exists, created by the Lord Himself, who alone can ,make diverse things into one thing. Now, it is the work of every believer individually, and of all members collectively, to be “diligent to preserve the unity,” NASB “make every effort to keep the unity,” NIV or to be “eager to maintain the unity.” RSV It is not that the unity is an end of itself, or the fundamental objective. Rather, it is that the Divinely appointed objective cannot be accomplished without the unity.
WALKING WORTHY OF OUR CALLING
How is it that the unity into which we were placed is to be maintained? First, the lives of the members are to be lived in strict keeping with the calling – “worthy of the vocation wherewith ye were called.” Our lives cannot contradict the purpose for which God called us. If Jesus delivered us from “this present evil world,” then we dare not live as though that there the place of our primary citizenship (Gal 1:4). If He called us to be holy, then we must give attention to being “holy in all manner of conversation,” or conduct (1 Pet 1:15-16). If we have been called to suffer for Christ, then what fools we would be to make any attempt to avoid that suffering by modifying our conduct to please the world. Living in a manner that is not in strict consonance with our call disrupts the unity, handicaps the body of Christ, and dishonors the Lord.
Secondly, this unity is maintained by refusing to live for self – “with all lowliness and meekness, forbearing one another.” This is a life in which men do not seek their own good primarily, but the good of their brethren. They actually live “in honor preferring one another” (Rom 12:10), “esteeming other better than themselves” (Phil 2:3), and being “subject one to another.” At the point an individual asserts self-will, the unity I disrupted. In such a case, the person has violated a fundamental tenet of life in Christ Jesus: “And He died for all, so that all those who live might live no longer to and for themselves, but to and for Him Who died and was raised again for their sake” AMPLIFIED (2 Cor 5;15). Let it be clear, it is not possible to truly live to and for Jesus and yet fail to be united with all others who are doing the same.
On this matter, I must note the stultifying influence of institutionalism. By stultifying, I mean an influence that causes right to appear absurd and without advantage. It is like causing a person’s vision to be blurred, so that truth cannot be seen clearly. I have noticed that many of the things that now appear quite evident to me were once hidden from me. I could not see them, even though now they appear quite plain – things like the spiritual qualities that are revealed in this text. Further, I do not recall hearing the preachers, teachers, and professors under whom I sat mention such things, much less emphasize them.
Why did this circumstance exist? It was largely, if not totally, owing to the fog of a sectarian environment. It taught men to live with disunity, and settle for division. It actually moved us to break the commandment, not keeping the unity of the Spirit in the bond of peace. Subtly, it caused men to sanction a life that was not harmonious with the call of God.
There is a kind of unity that requires extensive effort on our part to achieve. While based upon “the unity of the Spirit,” there is a sense in which it is separate from it. The Spirit refers to this as “the unity of the faith.” “Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ” (Eph 4:13). This is not a long-range plan, but an immediate objective. A person or group cannot fail to accomplish this and yet remain in Divine favor. That is because this is a Divine objective, and it is not possible to ignore a heavenly objective, and yet be treated as though such a deviation did not occur.
There are two spiritual components within this unity: faith and knowledge. That is, faith and trust in Christ, and reliance upon Him; and an intimate knowledge of, or acquaintance with Him and His ways. This is what is referred to as becoming “a perfect man,” which is a Scriptural synonym for spiritual maturity.
There are revealed things that lead men into this unity. These conditions are not by means of special procedures and disciplines. The appointed means are the various teaching gifts that have been placed within the church. “And He gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; FOR the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ” (Eph 4:11-12). Simply stated, the Divinely established objective is this: to build up, and edify the church until its individual members fit and work together in faith. That faith, which involves “the substance of things hoped for and the evidence of things not seen” (Heb 11:1), enables the saints to live consistently and endure, while seeing Him who is invisible (Heb 11:27). That faith has a unifying power against which Satan cannot devise an effective delusion or inhibition.
In contradiction of the claims made by many, “the unity of the faith and of the knowledge of the son of God” is not academic. It is not seeing everything alike, for everything is not seen by everyone. Perception is developed, and everyone does not move at the same pace. However, what is truly seen will be seen alike, for truth does not have contradicting characteristics. If brethren do not see the Scripture alike (which is the articulation of the mind of God, or His purpose), then at least one of them is wrong, and both of them can be wrong. Furthermore, it is not right to be wrong, and consequently it is never acceptable.
This is why the work of godly teachers and preachers is to aggressively promote the growth of the people of God – not the number of the people, but their personal growth. I know of no commandment that charges Christian leaders with causing the church to grow numerically. If they execute their ministry properly the Lord will do just as He did at the beginning – adding “daily to the church such as should be saved” (Acts 2:47).
WHY SAY THESE THINGS?
It might appear as though there is little or no need to say such things. However, the religious culture that is all about us make it necessary to speak about this. Because of the condition of the modern church, much that is in the book of Acts is totally foreign, from the standpoint of experience. For this reason, some are prone to view the activities and responses of those early believers as something peculiar to the first century. Others perceive the record as a kind of goal to be achieved by means of a regimen. Still others think of it as a kind of superhuman effort that is wholly unrelated to life in Christ Jesus.
In these lessons, I am approaching the recorded events as an expression of spiritual life. It is an example of what Jesus said would happen once He was glorified at the right hand of God. He plainly spoke of things that would occur in those who believe on Him. “He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water. (But this spake he of the Spirit, which they that believe on him should receive: for the Holy Ghost was not yet given; because that Jesus was not yet glorified)” (John 7:39). This is similar to what Jesus said to that Samaritan woman who met Him at the well of Jacob. “Jesus answered and said unto her, Whosoever drinketh of this water shall thirst again: but whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life” (John 4:13-14).
What we are seeing in this text is living waters flowing out from the inmost part of believers.
➪ It is the well of the water of life “springing up.”
➪ This is the spontaneous expression of spiritual life. It is an interpretation of life “more abundantly” (John 10:10).
➪ This is an example of grace reigning through righteousness unto eternal life (Rom 5:21).
➪ It is what happens when the Spirit is not grieved (Eph 4:30) or quenched (1 Thess 5:19).
➪ The “unfeigned love of the brethren” is exhibited in this text (11 Pet 1:22).
If the same faith and life that were in those brethren are in us, they will also express themselves in most remarkable ways. They will rise to any occasion to the glory of God.
THOSE WHO BELIEVED WERE OF ONE HEART AND SOUL
“ 32a And the multitude of them that believed were of one heart and of one soul . . .”
How do you refer to a body of people who have been “baptized into Christ” (Gal 3:27)? What kind of primary identity do you reference when speaking of them? If you were asked to summarize them as a group, what would you say? In our time, some prefer to refer to believers in terms of the movement with which they are associated: i.q. The Reformation Movement, The Restoration Movement, and The Holiness Movement.
Other classified Christian movements include, but are not limited to, the following. Some people tjhink it to be sufficient to be identified with them.
➪ The Brethren Movement, arising in Britain and Ireland in the 1830's.
➪ The Charismatic Movement, of Neo-Pentecostals – renewal among what was traditionally called Pentecostals.
➪ The Grace Movement, a movement during the 1930's that embraced a dispensational system of Bible Interpretation.
➪ The Oxford Movement, originating in the nineteenth century, which sought to more closely align Angelicanism with its Roman Catholic heritage.
Other broad classifications of Christians include the following.
➪ Calvinists
➪ Armenians
➪ Fundamentalists
➪ Liberals.
➪ Premillennialists
➪ Postmillennialsts
➪ Amenniallists
➪ Preterists
➪ Trinitarian
➪ Non-Trinitarian
Then there are more many additional group names that reflect the body of theology the particular community embraces. There are numerous sub-groups within each of these. Familiar names include Catholics, Orthodox, Reformed, Lutheran, Methodist, Baptist, Apostolic, Church of Christ Non-Instrumental, Church of Christ Instrumental, Christian Church, Presbyterian, Mennonite, Quaker, Shakers, Assembly of God, Church of God, Angelican, etc, etc, etc.
Of course, none of these distinctions existed at the time of our text. They are all post-apostolic, and were the result of some form of spiritually wayward thinking. The Gospel will not replicate or contribute to any of these movements. The Holy Spirit will not lead someone into any of them, or sustain them while within them. Whatever good may be found in them, the movements themselves were originated by men.
It is not unusual to hear the general term Christians used to describe the entire body of believers – although no inspired person ever so described the body of Christ. It is true that it is written, “And the disciples were first called Christians at Antioch” (Acts 11:26). Even though some affirm they were Divinely called by that name, there is no evidence that this is the case. No apostle ever referred to the aggregate church, either locally or globally, as “Christians.” Rather, it appears clear that this name was given to the children of God by the Gentiles among whom they were found. That is, it was so readily apparent WHO they were following, that they ascribed this term to them, which means “follower of Christ.” FRIBERG It is a noble term, to be sure. However, it is only proper if it is very evident that the people are, in deed, followers of Christ. It is an evidential appellation, not a formal one.
How did inspired men refer to collections of Christ’s followers, and of them as a whole? What kind of perspective did the Holy Spirit inspire? It is good to make a special note of this, for it reveals something of the manner in which grace impacts upon the mind.
THE MULTITUDE OF THEM THAT BELIEVED
“And the multitude of them that believed . . .” Other versions read, “of the multitude of those that had believed,” DARBY “the whole group of believers,” GWN “And in the assembly of the persons that believed,” MRD “The community of believers.” NAB “And the congregation of those who believed,” NAS “All the believers,” NIB “Among all those who had embraced the faith,” IE “Among the large number who had become believers,” PHILLIPS and “The group of followers.” CEV
Within any of the groups that I have mentioned, and literally thousands of others, this kind of description is not sufficient to identify the whole of the church. It would take in some people an institutionalist would not take in. The term “believed” would also be too limited.
What a wonderful and precise expression this is: “the multitude of them that believed..” Exactly what does the word “believed” mean? The word is translated from a Greek word meaning, “to think to be true; to be persuaded of . . . place confidence in; a. universally . . . the conviction and trust to which a man is impelled by a certain inner and higher prerogative and law of his soul; thus it stands . absolutely to trust in Jesus or in God as able to aid either in obtaining or in doing something ,” THAYER “to believe something to be true and, hence, worthy of being trusted - to believe, to think to be true, to regard as trustworthy,” LOUW-NIDA “believe, believe in, be convinced of, give credence.” GINGRICH
Although believing does involve the intellect, it is not primarily intellectual. More of the person is involved in believing than the part that processes thoughts. There is a strong conviction that compels the individual to do something because he believes – something that agrees and blends with what is believed. Conviction calls for an action that is consistent with the truth. There is also an unwavering persuasion – like Abraham had when he offered up Isaac – being “fully persuaded that, what” God “had promised, he was able also to perform” (Rom 4:20). There is also the reality of being obligated from within – from the heart. There comes a compelling desire that is perceived as rational, or reasonable, and thus cannot be denied. To be impelled from within is to be driven forward by faith. There is also unwavering trust – a willingness to entrust one’s life into the hands of the Lord, because the truth of the Gospel has been seen.
In our society individuals so described are exceedingly rare in the average congregation. In the early church, this was a suitable description of everyone in the church – “all that believed.” This was not descriptive of a handful of people, but of the entire “multitude,” for unbelievers are excluded from the church, and are in no sense a part of it (Lk 12:46; Mk 16:16; Rev 21:8).
In the book of Acts, some form of “believe” appears no less than thirty-six times (2:44; 4:4,32; 5:14; 8:12,37; 9:42; 10:43,45; 11:17,21; 13:12,39,48; 14:1, 23; 15:5,7,11; 16:1,31,34; 17:4,2, 34; 18;8,27; 19:2,4,18; 21:20,25; 22:19; 24:14; 26:27; 28:24).
➪ The followers of Christ are described as those who had “believed” (2:44; 4:32; 10:45; 11:17; 14:23; 15:5,7,11; 18:27; 19:2; 21;20,25; 22:19; 24:14)
➪ Those responding to the Gospel are described as those who “who heard the word” and “believed” (4:4; 8:12; 11:21; 13:12; 14:1; 16:1; 16:34; 17:4, 12,34; 18:8; 19:18; 28:24), and as “believers” (5:14).
➪ Those inquiring about appropriating salvation were told to “believe” (8:37; 16:31; 19:4)
➪ The promise of “remission of sins” was offered to those who “believed on Him” (10:43).
➪ Justification is said to be realized by “all that believe” (13:39).
➪ It is said that “as many as were ordained to eternal life believed” (13:48).
➪ When challenging Agrippa, Paul spoke of believing (26:27).
It is fully appropriate, therefore, to refer to those who are in Christ as those who have “believed.” It is an all-encompassing word that does not permit the omission of any required obedience. All “that believed” were all who had embraced and obeyed the Gospel. They were the ones relying upon and trusting in the Lord – the ones persuaded that He is, and that He is a Rewarder of them that diligently seek Him.
Now, what will be said of these believers? How will they be described, and what traits will they possess?
THEY WERE OF ONE HEART
“ . . .were of one heart . . .” Other versions read, “ “the heart. . . were one,” DARBY “ . . .lived in harmony,” GWN“ . . .were one in heart,” NIB “ . . .was united, heart,” NJB “ . . . were joined in their hearts,” IE “ . . . there was but one heart,” IE “Now there was but one heart . . . in the vast number of those who had become believers,” WILLIAMS “ . . . there was complete agreement of heart,” PHILLIPS and “ . . .all felt the same way about everything.” CEV
“Heart” is a word to which the Holy Spirit assigns a new meaning. The word itself is translated from the Greek word kardi,a (kardia), which means “properly, that organ in the animal body which is the center of the circulation of the blood, and hence, was regarded as the seat of physical life,” THAYER “heart, as the seat of physical life” GINGRICH Theologically it means “the causative source of a person's psychological life in its various aspects, but with special emphasis upon thoughts - 'heart, inner self, mind,” LOUW-NIDA
God has made man after His own image. This involves a kind of central headquarters in the human makeup that determines how a person thinks, and what he says and does. It is like the throne of the human personality from which all motives are determined. The Scriptures refer to this as “the heart of man” (1 Cor 2:9; Psa 104:15; Prov 12:25; 18:12; 20:5; 27:19). As used in Scripture, the word “heart” speaks of centrality – like “this is the heart of the matter.” It is the core of man’s makeup – what he really is. From one point of view, this appears to limit people to individuality. However, that is not the case here.
➪ Jesus said that the evil THOUGHTS of a man originate in his heart: “For from within, out of the heart of men, proceed evil thoughts” (Mark 7:21).
➪ He also said a man SPEAKS out of the abundance of his heart: “out of the abundance of the heart the mouth speaketh” (Mat 12:34) – that is, what he really is comes out.
➪ He added deeds are really expressions of the heart: “A good man out of the good treasure of the heart bringeth forth good things: and an evil man out of the evil treasure bringeth forth evil things” (Mat 12:35).
➪ He also spoke of the deeds of men as coming from the heart. “For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies” (Matt 15:19). There you have the entirety of human expression – thoughts, words, and deeds – proceeding from the heart.
The Heart Apart From Christ
Apart from Christ, the heart was man’s primary problem – the one from which all other moral and spiritual deficiencies sprang. Thus it is written of those of Noah’s day, “the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually” (Gen 6:5). The judgment of the flood did not alter this situation, for after the flood had subsided, and an acceptable offering was presented to God, this is what He said in His heart: “I will not again curse the ground any more for man's sake; for the imagination of man's heart is evil from his youth” (Gen 8:21). Years later, the prophet Jeremiah confirmed this condition had not changed. “The heart is deceitful above all things, and desperately wicked: who can know it?” (Jer 17:9).
Knowing this condition, Solomon threw out an unanswerable challenge to humanity: “Who can say, I have made my heart clean, I am pure from my sin?” (Prov 20:9). Again he affirmed, “the heart of the sons of men is fully set in them to do evil” (Eccl 8:11). Again he said, “This is an evil among all things that are done under the sun, that there is one event unto all: yea, also the heart of the sons of men is full of evil, and madness is in their heart while they live” (Eccl 9:3).
Of the choice people of the earth, the very ones God Himself chose and cultured, it is written, “Why should ye be stricken any more? ye will revolt more and more: the whole head is sick, and the whole heart faint” (Isa 1:5). Of the entire Gentile world Paul wrote, “Having the understanding darkened, being alienated from the life of God through the ignorance that is in them, because of the blindness of their heart” (Eph 4:18). From the human point of view, the situation was utterly hopeless. Man was sinful at the core, and had no power at all to alter or renew that core. In fact, God challenged the only people upon the earth who were acquainted in any way with Him, “Cast away from you all your transgressions, whereby ye have transgressed; and make you a new heart and a new spirit: for why will ye die, O house of Israel?”(Ezek 18:31). Even in those spiritually primitive times, honest men knew that only God could create such a heart. Thus David pled, “Create in me a clean heart, O God; and renew a right spirit within me” (Psa 51:10).
The Divine Remedy
Speaking through the prophets, the Lord revealed that He was going to give men a new heart. How marvelous the promise must have sounded to those who had been convinced of their natural condition through the ministry of the Law. “A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh” (Ezek 36:26). The heart that had become hard because of sin – that stony heart – would be personally removed by the Lord. The new heart and spirit would be prone to God, and would constrain the people to walk in His ways, willingly and consistently. Therefore He continued, “And I will put My spirit within you, and cause you to walk in My statutes, and ye shall keep My judgments, and do them” (Ezek 36:27).
Although this new heart would be conferred upon individuals, it would not be individualized – tailored for the person. The heart would be the same in all of the people – “one heart.” It would be tailored for the things of God, and designed to properly constrain and motivate His people. That is why the Lord also said through Ezekiel, “And I will give them one heart, and I will put a new spirit within you; and I will take the stony heart out of their flesh, and will give them an heart of flesh: that they may walk in my statutes, and keep mine ordinances, and do them: and they shall be my people, and I will be their God” (Ezek 11:19-20). A “heart of flesh” is living heart, one that can grow and be enlarged for the glory of God (Psa 119:32). This would be a heart that did not consider the commandments of God “grievous” (1 John 5:3).
THE BELIEVERS OF OUR TEXT HAD THAT “NEW HEART”
The marvelous unity, or oneness, that was experienced by these brethren was not something they accomplished. It was not hammered out at a negotiating table, or taught in a classroom. This is the church in its infancy, and yet it realized things the church of our time only dreams about. The Lord promised, “I will give them one heart!” Our text affirms, “And the multitude of them that believed were of one heart.” They had the heart that was promised, receiving it when they were “joined to the Lord” (1 Cor 6:17). For them, old things had passed away, and all things had become new (2 Cor 5:17). They were all looking to Jesus (Heb 12:2). All of them had their affection set on things above (Col 3:2). None of them were friends with the world (1 John 4:4).
THEY WERE OF ONE SOUL
“And the multitude of them that believed were . . . of one soul . . .” Other versions read, “and mind,” NIV and “and they were united in spirit.” IE
These brethren were also of “one soul.” It is as though one principle of life animated them all, moving them to think in the same direction, and feel the same way about pivotal and essential matters.
The soul is distinguished from the heart. Thus God commanded the Israelites, “thou shalt find Him, if thou seek Him with all thy heart and with all thy soul” (Deut 4:29). Again it is written,
“And thou shalt love the LORD thy God with all thine heart, and with all thy soul, and with all thy might” (Deut 6:5). Yet again they were admonished to “serve the LORD thy God with all thy heart and with all thy soul” (Deut 10:12). They were further admonished to “lay up these my words in your heart and in your soul” (Deut 11:18). When they strayed from the Lord. They were commanded to return to the Lord “with all thine heart and with all thy soul” (Deut 30:2).
When the Lord circumcises the heart – something that occurs when we are baptized into Christ (Col 2:11) – it is done in order that we might love Him with all of our heart and soul. Thus God spoke to Israel through Moses, “And the LORD thy God will circumcise thine heart, and the heart of thy seed, to love the LORD thy God with all thine heart, and with all thy soul, that thou mayest live” (Deut 30:6). Jesus confirmed that our relationship to God was to be one involving ALL of our soul (Mark 12:30). This “soul” is singular, being the same in all of the brethren – “one soul.”
What Is The “Soul?”
Sometimes the word “soul” is used to describe man as an individual personality. Thus we read of “eight souls” being saved in the ark Noah built (1 Pet 3:20). Similarly, when referring to a group of people who did the same thing, the expression “every soul” is used (Lev 17:15). Also, when referring to the totality of humanity, the Lord says, “all souls are mine” (Ezek 18:4). On the day of Pentecost, amidst all of the startling events, it is said, “fear came upon every soul” (Acts 2:43).
In this text, however, the word is not used of the individuals themselves, but of a part of their created makeup. Viewed technically, man is comprised of three parts. Listed in order of their priority, they are spirit, soul, and body. Perceived from the evidential point of view, and listed in order of their manifestation, they are body, soul, and spirit.
The Word of God makes clear that each of these remarkable components is intended to be for the Lord. Thus, it is written, “And the very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ” (1 Thess 5:23).
It is said of the body, “Now the body is not for fornication, but for the Lord; and the Lord for the body” (1 Cor 6:13). Even more explicitly it is stated, “your bodies are the members of Christ” (1 Cor 6:15). The text continues by affirming that our spirits, or essential persons, also belong to the Lord. “For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God's” (1 Cor 6:20). In a special benediction to the Galatians Paul wrote, “Brethren, the grace of our Lord Jesus Christ be with your spirit. Amen” (Gal 6:18). The same was written to Philemon (Phile 1:25).
In a most arresting statement, the Scriptures declare that the Word of God is able to distinguish between the two unseen parts of man – the spirit and the soul, two parts that men have a great deal of difficulty distinguishing. “For the word of God is quick, and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit” (Heb 4:12).
But what about the “soul?” The soul has more to do with the expression of the individual. It is connected with rationality, or the ability to reason, desire, and purpose. Here is where man perceives, remembers, and wills. The soul has its seat in the mind, not the heart or spirit. It is a part of us that is governed from within, by our spirit, or heart. If the heart (which is more closely aligned with the spirit), is corrupt, it causes thoughts, intentions, and all manner of reasoning to be corrupt. If the heart is right, it sanctifies the mind, and consequently the rational part of our makeup becomes spiritually productive.
Technically speaking, the soul has not yet been saved or delivered. Thus Peter writes to those who are in Christ, “Whom having not seen, ye love; in whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable and full of glory: receiving the end of your faith, even the salvation of your souls” (1 Pet 1:8-9). The soul of the redeemed has the capacity to think and desire wrongly. Here is the area of our persons at which Satan hurls his “fiery darts” – “flaming arrows,” NASM or “flaming missiles” NIV (Eph 6:12). These “darts” or “arrows” are designed to inflame evil passions, and awaken the old nature. If they are not quenched, they will spread their deadly venom throughout our minds, bringing us into captivity. This warfare is the subject delineated in Romans 7:15-25).
When our text says the people were of “one soul,” the following conditions are briefly comprehended in the saying.
➪ They were “perfectly joined together in the same mind and in the same judgment” (1 Cor 1:10).
➪ They were dwelling “together in unity” (Psa 133:1).
➪ They were minding “the same thing,” or thinking in the same manner (Phil 16).
➪ In matters requiring judgment, they were of “one accord” (Acts 5:12).
➪ They had “one mind” (Phil 2:2).
➪ They were of “the same mind one toward another” (Rom 12:16).
➪ They spoke “the same thing” (1 Cor 1:10).
➪ They had “the same care one for another” (1 Cor 12:25).
➪ They were “like-minded, having the same love, being of one accord, one mind” (Phil 2:2).
➪ They were walking “by the same rule,” of principle (Phil 3:16).
➪ They were “of the same mind in the Lord” (Phil 4:2).
➪ They were showing “the same diligence” (Heb 6:11).
➪ They were ministering “the same one to another” (1 Pet 4:10).
These are examples of what happens when men receive a new heart and a new spirit, and walk in newness of life. These are fruits that grow unhindered where the Spirit is not grieved of quenched. When people are seeking the things that are above, and delight themselves in the Lord, this is what happens – but only so!
In most Christian circles, being of “one soul” is nothing more than a distant goal that looks beyond reach. However, in our text, not long after the day of Pentecost, this was a reality – they were of “one soul.” There was one animating principle of life among them. This was, in fact, a sterling example of “the unity of the Spirit in the bond of peace.”
At this point, it is necessary to make some few brief observations about unity – particularly in view of the complex nature of man. Unity – or being of “one heart and of one soul” – is not something accomplished in “the new man” alone. It is essentially a uniting of what we really are, and secondarily a harmony in the way we think, perceive, desire, and purpose. Our souls and bodies are involves in the unity because of the governing ability of the renewed spirit – the “new man.” The parts of our person that have not yet been regenerated (the soul and the body), must be brought into subjection. This is what Paul was referring to when he wrote, “But I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway” (1 Cor 9:27).
Unity – the unity of the Spirit and of the faith – is not on the intellectual level. The intellect is associated more with the soul that the body, and is characterized by staggering limitations. If professing believers attempt to unite the people of God by bringing them to all see the Scriptures alike, for example, they will never be united. That is why unity is referred to as “the unity of the faith” (Eph 4:13), not the unity of views.
This by no means suggests that there are differing views of Scripture that are all valid. Difference is not created by faith, but by unbelief and a lack of discernment. A person’s view of Scripture is strictly determined by their level of maturity and degree of insight. Actually, there is no provision for any person in Christ affirming things he does not know. Such a posture involves thinking of oneself more highly than he ought to think (Rom 12:3). It throws one in the category of those described as “understanding neither what they say, nor whereof they affirm” (1 Tim 1:7). When, like Jesus, men speak what they “know” (John 3:11), they will be perfectly harmonious with everyone else who speaks what they know.
Our text is a classic illustration of the effects of receiving the love of the truth, and walking in the light as He is in the light (1 Thess 2:10; 1 John 1:7). As we proceed through the text, it will become apparent what being of one heart and soul causes people to do. Remember, this is genuine spiritual life working itself into the circumstances of life, like leaven into a lump of dough. Because is is comprised of the Divine nature, that “newness of life” always has the same character and preference. If it is not suffocated with the dreaded blanket of institutionalism, it will still cause those who have it to address challenging circumstances with singleness of heart, and do so effectively and for God’s glory. It cannot conduct itself any differently.
THEY HAD ALL THINGS COMMON
“ 32b . . . neither said any of them that ought of the things which he possessed was his own; but they had all things common.”
I want to ever keep before you that what we are witnessing is not the result of detailed teaching on “how to” live. There is absolutely no evidence that continuing steadfastly in “the apostles’ doctrine” (Acts 2:42) involved procedural instruction concerning handling crises, what to do if needs arose, and similar matters. Since the motivators and proceduralists have gained prominence in the church, it is most difficult for some to conceive of anyone doing what is right without having to be told to do so. However, when men receive the love of the truth, and are subjected to the unveiled Gospel, they are taught within themselves how to abide in Christ. Rather than memorizing procedures and submitting themselves to ordinances, they become “partakers of the Divine nature.”
The Doctrine
The marvelous capacity to partake of the Divine nature is by means of the “exceeding great and precious promises,” not a set of commandments or ordinances. Thus it is written that God “hath called us to glory and virtue: whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust” (2 Pet 1:3-4). The promises set before us are “the things which God hath prepared for them that love Him” (1 Cor 2:9). These are very real things, and because of that circumstance “the Spirit of truth” can work with them to teach us.
Concerning this teaching of the Spirit, it is written, “But the anointing which ye have received of Him abideth in you, and ye need not that any man teach you: but as the same anointing teacheth you of all things, and is truth, and is no lie, and even as It hath taught you, ye shall abide in Him” (1 John 2:27). Abiding in Christ involves several factors. It is more than staying saved. It also involves being sanctified, or being those in whom God works to will and do of his own good pleasure (Phil 2:13; Heb 13:20-21). This impacts upon how men live in this world, and how they respond to life’s challenges.
John is not saying believers can be isolated from the teachers God has set in the body (1 Cor 12:28). John himself was, after all, teaching them. Here, he is rather referring to the implications of the truth that relate to translating it into life. Jesus referred to the one who “doeth truth,” or “practices” NASB it (John 3:21). The Spirit takes the truth to which we have been subjected, and directs our paths through our perception of it. There is no need for “how-to” sessions, which have become so popular in the church today. Men have elevated problem resolution and developing goals and objectives as though they were of paramount importance.
This teaching assumes the condition of several things. First, that the individual has, in fact, been “delivered from this present evil world” (Gal 1:4). That deliverance is not theoretical, but is very real. In it, the individuals have lost affinity with the world, and is now constituted a “stranger and a pilgrim” (1 Pet 2:11). They are, after all, citizens of heaven (Phil 3:20-21). Such an one has a fundamental inclination to the “things that are above, where Christ sitteth on the right hand of God” (Col 3:1-2).
Having been delivered from the world, and experientially detached from it, these liberated souls are utterly selfless – for it is attachment to this world that causes people to be selfish.
Why Say These Things?
It is necessary to say these things because, in this text, we are being exposed to the expression of spiritual life. The brethren in the fourth chapter of Acts were really new in Christ Jesus, and their conduct confirmed it.
THEY DID NOT SAY THE THINGS THEY POSSESSED WERE THEIR OWN
“ . . . neither said any of them that ought of the things which he possessed was his own . . .” Other versions read, “and not one of them claimed that anything belonging to him was his own,” NASB “No one claimed that any of his possessions was his own,” NIV “and no one claimed private ownership of any possessions,” NRSV “and not one of them said that aught of the things which he possessed was his own,” ASV “and not one of them said that any of the things which he had was his property only,” BBE “no one claimed private ownership of any possessions,” NJB “And they felt that what they owned was not their own,” NLT and “and not one of them claimed that anything which he possessed was [exclusively] his own.” AMPLIFIED
It is one thing to talk about being “born again,” it is quite another thing to confirm it in life. Remember, we are not talking about a small nucleus of people – like the apostles. This is not a statement made concerning a single extraordinary person. There was not a single individual among them who said what he possessed belonged to him alone – not a single one!
It ought to be apparent that this statement is made of those of whom it was said, “And the multitude of them that believed were of one heart and of one soul. . . ” This affirmation is being said of that entire multitude.
In our time, this would qualify as a mega-church. Considering that the five thousand who believed could have been just “men” (4:4), we are being confronted with a significant number of possibly well over 10,000. It is absolutely inconceivable that any such group of believers in our time could be so described – “one heart,” “one soul,” and “no one claimed that any of his possessions were his own.” NIV
It is at once obvious that these people looked at life in a wholly different manner. They were really sojourners, seeing this world as temporal, and their possessions as a stewardship from God.
These people had “mortified” covetousness, as all believers are admonished to do (Col 3:5). They had done what Paul exhorted the Ephesians to do – not letting covetousness be named one time among them (Eph 5:3).
This whole incident reminds me of the prayer of David upon gathering an abundant offering for the building of the Temple. It is said of those who gave, “Then the people rejoiced, for that they offered willingly, because with perfect heart they offered willingly to the LORD” (1 Chron 29:9). Commenting on that marvelous circumstance David said, “But who am I, and what is my people, that we should be able to offer so willingly after this sort? for all things come of Thee, and of Thine own have we given Thee. For we are strangers before thee, and sojourners, as were all our fathers: our days on the earth are as a shadow, and there is none abiding” (1 Chron 29:14-15). Upon seeing such display of cheerful giving, observe the manner in which David reasoned.
➪ He marvels that they were “able to offer so willingly,” knowing that the aptitude came from the Lord.
➪ He knew that every comes from God.
➪ He knew that God owns everything – even the things we have in our hand.
➪ He knew they had really returned to God what already belonged to Him.
➪ He knew they were strangers and sojourners in the world, and therefore should hold lightly what was in their hands.
All of these observations were embraced by the brethren in our text. They also had the advantage of being delivered from the world and given a “joy unspeakable and full of glory” (1 Pet 1:8). They did not have to be told to have this view. Their view was the result of their understanding. They had a perspective of
salvation that was more thorough, and more becoming of those who wear the name of the Lord.
A Trial Of faith
There is another view of this text that is essential. From a higher point of view, this was actually a test of the faith of those early disciples. Just as the Israelites were tested in their trek through the wilderness (Deut 8:2), so this circumstance was testing the faith of these new converts. Multitudes were among them who did not live in Jerusalem. They were from other countries, and were there because of their new identity in Christ. They did not have the normal provisions for living. There was probably a considerable amount of inconvenience associated with this. How would the disciples react to it? I have no doubt that holy angels were leaning over the ramparts of heaven to see their response. Less than two months before this, some of these same people had called for the crucifixion of “the Prince of life.” Now, what would they do?
Had a change really taken place in them? Were they walking in the newness of life? Were they walking in the Spirit, refusing to quench or grieve Him? Their response to this challenge will tell the real story!
THEY HAD ALL THINGS COMMON
“ . . . but they had all things common.” Other versions read, “but all things were common property to them,” NASB “but they shared everything they had,” NIV “but everything they owned was held in common,” NRSV “Instead, they shared everything,” GWN “but whatever was theirs, it was the community's,” MRD “everyone was sharing,” LIVING and “but everything they had was in common and for the use of all.” AMPLIFIED
This was not a response to a law, or an edict by the apostles. This was a spontaneous response of newness of life. The language tends to sound strange to our ears because of the glaring absence of unity among professing believers. These are spiritually dark days, even though we are living in the blazing light of “the day of salvation” and “the accepted time” (2 Cor 6:2). However, the experience available to men during this time, and their actual attainment are two different things. This is confirmed by the near-total absence of apparent unity among professing Christians. Even in the smallest congregations – which are nothing in comparison to the numbers involved in this text – there are often abrasive differences and divisions. However, if we are to appreciate this text, we must rise high above this circumstance in our thinking. There are reasons for the vast chasm between the church of which we are reading and the church of our day.
In conversion – real conversion – there are a number of things that happen. These are all involved in the primary term “believed” – “all that believed” (2:44), and “the multitude that believed” (4:32).
➪ Sins remitted (Acts 2:38).
➪ Justified from all things (Acts 13:39).
➪ Reconciled to God (Col 1:21).
➪ The conscience purged (Heb 10:22).
➪ Joined to the Lord (1 Cor 6:17).
➪ Made partakers of Christ (Heb 3:14).
➪ Made righteous (Rom 5:19).
➪ Born again (1 Pet 1:23).
➪ Holy Spirit sent into heart (Gal 4:6).
➪ Baptized into one body by the Spirit (1 Cor 12;13).
➪ Made a new creation (2 Cor 5:17).
➪ Created in Christ Jesus unto good works (Eph 2:10).
➪ Baptized into Christ’s death (Rom 6:3).
➪ Baptized into Christ (Gal 3:27).
➪ Our old man is crucified (Rom 6:6).
➪ Raised up by God to walk in newness of life (Rom 6:4).
➪ Washed, sanctified, and justified in the name of Jesus and by the Spirit of our God (1 Cor 6:11).
➪ Delivered from the Law (Rom 7:6).
➪ Escaped the corruption that is in the world through lust (2 Pet 1:4).
➪ Were enlightened (Heb 6:4).
➪ Christ made us free (Gal 5:1).
➪ Placed in the body where God pleased (1 Cor 12:18).
➪ Called into the fellowship of God’s Son (1 Cor 1:9).
➪ Given access into the grace wherein we stand (Rom 5:2).
➪ Entered into a process in which we are changed from one degree of glory to another by the Spirit (2 Cor 3:18).
➪ Started out in unity with all other believers (Eph 4:1).
➪ Were taken out of the people by God for Himself (Acts 15:14).
➪ Became citizens of heaven (Phil 3:20).
These twenty-eight things are common to every single person who is in Christ, has been saved, or has been born again. There is no real Christian in whom these things, and many more, have not been realized. They are not benefits that come later in spiritual life, but are all integral to “newness of life.” It is to be acknowledged that many, because of flawed teaching, lived for some time in Christ before coming into the knowledge of these things. Notwithstanding that deficiency, they are all very real possessions of those who have “believed.”
Can These Take Place Without Impacting Upon One’s Morality?
I do not mean to philosophize on this matter, and therefore will labor to avoid leaving that impression. Is it remotely possible that such significant benefits could be obtained without altering both thought and conduct? And if such a thing is possible, precisely what is conversion, and how does one know when it has been experienced? I am going to affirm that it is not possible to be a new creature without undeniable evidence of the change. This is the very point made in Second Corinthians 5:17. “Therefore, if anyone is in Christ, he is a new creation; old things have passed away; behold, all things have become new”. NKJV The Amplified Bible reads, “Therefore if any person is [ingrafted] in Christ (the Messiah) he is a new creation (a new creature altogether); the old [previous moral and spiritual condition] has passed away. Behold, the fresh and new has come!” There is not the slightest possibility that this is false, a misrepresentation, or an exaggeration!
Revealed In our Text
The condition that is realized “in Christ Jesus” accounts for the totally selfless spirit described in our text. These people had really cut loose from the world, and they knew why. They had found a better thing in Christ, and were living in the satisfaction of it.
Their view of life in this world perfectly comported with their situation in Christ Jesus. The Savior clearly said when He walked among men, “I am not of this world” (John 8:23). Now, having been joined to the Lord, the believers were also “not of this world.” Jesus had also said, “I seek not Mine own will” (John 5:30). Now that they were in Him, they also sought not their own will.
While with His disciples in the body, Jesus said to then, “Labor not for the meat which perisheth, but for that meat which endureth unto everlasting life” (John 6:27). Now, that is precisely what these brethren were doing. Christ also said, “Lay not up for yourselves treasures upon earth” and “lay up for yourselves treasures in heaven” (Matt 6:19-20).
Statements that are made concerning those in Christ are being lived out in this text.
➪ “Ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you” (Rom 8:9).
➪ “ . . . ye are manifestly declared to be the epistle of Christ ministered by us, written not with ink, but with the Spirit of the living God . . . ” (2 Cor 3:3).
➪ “Now therefore ye are no more strangers and foreigners, but fellowcitizens with the saints, and of the household of God” (Eph 2:19).
➪ “For ye are dead, and your life is hid with Christ in God” (Col 3:3).
THEY HAD ALL THINGS COMMON
Therefore, we should not consider it strange that these brethren “had all things common,” or “shared everything they had.” NIV
This does not mean they at once divested themselves of all their goods and property, warehousing it for equal distribution. We know that Barnabas did not sell his property unto later, when he deemed it was best to do so (4:36-37). At this point, the emphasis is not on what the believers did, but how they thought: “neither said any of them that ought of the things which he possessed was his own” (Acts 4:32).
That is, they thought of themselves according to truth: they were stewards, handling the goods of their Lord. When speaking of wealth (“mammon”), Jesus said this: “He that is faithful in that which is least is faithful also in much: and he that is unjust in the least is unjust also in much. If therefore ye have not been faithful in the unrighteous mammon, who will commit to your trust the true riches? And if ye have not been faithful in that which is another man's, who shall give you that which is your own?” (Luke 16:12). The time when the Lord will give the faithful what is their “own” will be when He comes again, bringing His reward with Him (Rev 22:12).
Until that time, what we have is really not ours – it still belongs to the Lord. Men look upon wealth as something they have either earned, invested, or accumulated. Those in Christ Jesus look as it as something they have been given. Therefore, when they refused to say what they possessed was their own, they were simply acknowledging the truth. They had seen the transitory nature of life, and simply accommodated themselves to it.
The proceduralizers will find they cannot reproduce the circumstances of our text by human wisdom. This was the expression of spiritual life, not adherence to a system. We know this is the case because of the next incident in which two people are judged for lying to the Holy Spirit. They had overstated what they had received for a possession they had sold, doing so in an attempt to look better than they really were. Peter told Ananias, “Whiles it remained, was it not thine own? and after it was sold, was it not in thine own power?” (Acts 5:4).
Thus, at the time of our text, the totally selfless spirit that was evidenced as strictly voluntary. It was the result of personal insight and commitment.
This is the manner in which newness of life reacts. The exact circumstances may not be the same as those of our text. However, wherever men are living by faith, they will “prefer other better than themselves” (Phil 2:3).They will consider their resources as a stewardship to be used in a manner that glorifies God and brings edifying advantages the saints. They will do what God intended to be accomplished by redemption: “And He died for all, so that those who live might live no longer for themselves, but for Him who died and was raised for them” (2 Cor 5:15). Because of their view of, commitment to, and fellowship with, Christ Himself, their view of His people is elevated. Now they have a heart to live “in honor preferring one another” (Rom 12;10), being “subject to one another” (1 Pet 5:5). This is also revealed in the spirit of an admonition Paul delivered to certain in Ephesus: “Let him that stole steal no more: but rather let him labor, working with his hands the thing which is good, that he may have to give to him that needeth” (Eph 4:28). Only the intrusion of “the flesh” can interfere with these results.
As men examine themselves to see of they are in the faith, this is something to take into consideration. We know that this kind of response is not the result of long-term maturity, for most of these brethren had been in Christ only a few days. It cannot be argued that the attitude of these brethren was the result of a miraculous and overriding intrusion of the Lord into the situation. It should rather be viewed as a sterling example of what the Lord does when men have thrown off the sins and weights that so easily beset them. When men are walking in the light as He is in the light, they DO “have fellowship one with another” (1 John 1:7). This is revealed in very practical ways, as this text confirms.
Another example of this is seen in the poverty-stricken brethren of Macedonia. Although their circumstances were less favorable than those of the Corinthian brethren, they excelled in giving to the needy brethren in Jerusalem. They reacted to the need of which they heard, much as the brethren of our text. Paul said of them, “Moreover, brethren, we do you to wit of the grace of God bestowed on the churches of Macedonia; How that in a great trial of affliction the abundance of their joy and their deep poverty abounded unto the riches of their liberality. For to their power, I bear record, yea, and beyond their power they were willing of themselves” (2 Cor 8:1-3). That is the kind of response that cannot be commanded or orchestrated. It is the overflow of the well of the water of life.
A POWERFUL WITNESS
“ 33a And with great power gave the apostles witness of the resurrection of the Lord Jesus . . .”
Where the people are filled with the Holy Spirit, there tends to be an extension of holy speaking. This took place on the day of Pentecost. First, all the people spoke, testifying to “the wonderful works of God” (2:4,11). Then Peter rose and spoke with inspired precision (2:14-36)