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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Acts 2:42–47. His three-level outline is real structure in the source text, so it is rendered as structure.
We often speak of the primitive church, and appeal to it, and to the history of it; in these verses we have the history of the truly primitive church, of the first days of it, its state of infancy indeed, but, like that, the state of its greatest innocence.
I.They kept close to holy ordinances, and abounded in all instances of piety and devotion, for Christianity, admitted in the power of it, will dispose the soul to communion with God in all those ways wherein he has appointed us to meet him and promised to meet us.
1.They were diligent and constant inn their attendance upon the preaching of the word. They continued in the apostles' doctrine, and never disowned nor deserted it; or, as it may be read, they continued constant to the apostles' teaching or instruction; by baptism they were discipled to be taught, and they were willing to be taught. Note, Those who have given up their names to Christ must make conscience of hearing his word; for thereby we give honour to him, and build up ourselves in our most holy faith.
2.They kept up the communion of saints. They continued in fellowship (Act 2:42), and continued daily with one accord in the temple, Act 2:46. They not only had a mutual affection to each other, but a great deal of mutual conversation with each other; they were much together. When they withdrew from the untoward generation, they did not turn hermits, but were very intimate with one another, and took all occasions to meet; wherever you saw one disciple, you would see more, like birds of a feather. See how these Christians love one another. They were concerned for one another, sympathized with one another, and heartily espoused one another's interests. They had fellowship with one another in religious worship. They met in the temple: there was their rendezvous; for joint-fellowship with God is the best fellowship we can have with one another, Jo1 1:3. Observe,
(1.)They were daily in the temple, not only on the days of the sabbaths and solemn feasts, but on other days, every day. Worshipping God is to be our daily work, and, where there is opportunity, the oftener it is done publicly the better. God loves the gates of Zion, and so must we.
(2.)They were with one accord; not only no discord nor strife, but a great deal of holy love among them; and they heartily joined in their public services. Though they met with the Jews in the courts of the temple, yet the Christians kept together by themselves, and were unanimous in their separate devotions.
3.They frequently joined in the ordinance of the Lord's supper. They continued in the breaking of bread, in celebrating that memorial of their Master's death, as those that were not ashamed to own their relation to, and their dependence upon, Christ and him crucified. They could not forget the death of Christ, yet they kept up this memorial of it, and made it their constant practice, because it was an institution of Christ, to be transmitted to the succeeding ages of the church. They broke bread from house to house; kat' oikon - house by house; they did not think fit to celebrate the eucharist in the temple, for that was peculiar to the Christian institutes, and therefore they administered that ordinance in private houses, choosing such houses of the converted Christians as were convenient, to which the neighbours resorted; and they went from one to another of these little synagogues or domestic chapels, houses that had churches in them, and there celebrated the eucharist with those that usually met there to worship God.
4.They continued in prayers. After the Spirit was poured out, as well as before, while they were waiting for him, they continued instant in prayer; for prayer will never be superseded till it comes to be swallowed up in everlasting praise. Breaking of bread comes in between the work and prayer, for it has reference to both, and is a help to both. The Lord's supper is a sermon to the eye, and a confirmation of God's word to us; and it is an encouragement to our prayers, and a solemn expression of the ascent of our souls to God.
5.They abounded in thanksgiving; were continually praising God, Act 2:47. This should have a part in every prayer, and not be crowded into a corner. Those that have received the gift of the Holy Ghost will be much in praise.
II.They were loving one to another, and very kind; their charity was as eminent as their piety, and their joining together in holy ordinances knit their hearts to each other, and very much endeared them to one another.
1.They had frequent meetings for Christian converse (Act 2:44): All that believed were together; not all those thousands in one place (this was impracticable); but, as Dr. Lightfoot explains it, they kept together in several companies or congregations, according as their languages, nations, or other associations, brought them and kept them together. And thus joining together, because it was apart from those that believed not, and because it was in the same profession and practice of the duties of religion, they are said to be together, epi to auto. They associated together, and so both expressed and increased their mutual love.
2.They had all things common; perhaps they had common tables (as the Spartans of old), for familiarity, temperance and freedom of conversation; they ate together, that those who had much might have the less, and so be kept from the temptations of abundance; and they who had little might have the more, and so be kept from the temptations of want and poverty. Or, There was such a concern for one another, and such a readiness to help one another as there was occasion, that it might be said, They had all things common, according to the law of friendship; one wanted not what another had; for he might have it for the asking.
3.They were very cheerful, and very generous in the use of what they had. Besides the religion that was in their sacred feasts (their breaking bread from house to house) a great deal of it appeared in their common meals; they did eat their meat with gladness and singleness of heart. They brought the comforts of God's table along with them to their own, which had two good effects upon them: - (1.) It made them very pleasant, and enlarged their hearts with holy joy; they did eat their bread with joy, and drank their wine with a merry heart, as knowing that God now accepted their works. None have such cause to be cheerful as good Christians have; it is a pity but that they should always have hearts to be so. (2.) It made them very liberal to their poor brethren, and enlarged their hearts in charity. They did eat their meat with singleness of heart, en aphelotēti kardias - with liberality of heart; so some: they did not eat their morsels alone, but bade the poor welcome to their table, not grudgingly, but with all the hearty freedom imaginable. Note, It becomes Christians to be open-hearted and open-handed, and in every good work to sow plentifully, as those on whom God hath sown plentifully, and who hope to reap so.
4.They raised a fund for charity (Act 2:45): They sold their possessions and goods; some sold their lands and houses, others their stocks and the furniture of their houses, and parted the money to their brethren, as every man had need. This was to destroy, not property (as Mr. Baxter says), but selfishness. Herein, probably, they had an eye to the command which Christ gave to the rich man, as a test of his sincerity, Sell that thou hast, and give to the poor. Not that this was intended for an example to be a constant binding rule, as if all Christians in all places and ages were bound to sell their estates, and give away the money in charity. For St. Paul's epistles, after this, often speak of the distinction of rich and poor, and Christ hath said that the poor we always have with us, and shall have, and the rich must be always doing them good out of the rents, issues, and profits, of their estates, which they disable themselves to do, if they sell them, and give all away at once. But here the case was extraordinary (1.) They were under no obligation of a divine command to do this, as appears by what Peter said to Ananias (Act 5:4): Was it not in thine own power? But it was a very commendable instance of their raisedness above the world, their contempt of it, their assurance of another world, their love to their brethren, their compassion to the poor, and their great zeal for the encouraging of Christianity, and the nursing of it in its infancy. The apostles left all to follow Christ, and were to give themselves wholly to the word and prayer, and something must be done for their maintenance; so that this extraordinary liberality was like that of Israel in the wilderness towards the building of the tabernacle, which needed to be restrained, Exo 36:5, Exo 36:6. Our rule is, to give according as God has blessed us; yet, in such an extraordinary case as this, those are to be praised who give beyond their power, Co2 8:3. (2.) They were Jews that did this, and those who believed Christ must believe that the Jewish nation would shortly be destroyed, and an end put to the possession of estates and goods in it, and, in the belief of this, they sold them for the present service of Christ and his church.
III.God owned them, and gave them signal tokens of his presence with them (Act 2:43):
Many wonders and signs were done by the apostles of divers sorts, which confirmed their doctrine, and incontestably proved that it was from God. Those that could work miracles could have maintained themselves and the poor that were among them miraculously, as Christ fed thousands with a little food; but it was as much for the glory of God that it should be done by a miracle of grace (inclining people to sell their estates, to do it) as if it had been done by a miracle in nature.
But the Lord's giving them power to work miracles was not all he did for them; he added to the church daily. The word in their mouths did wonders, and God blessed their endeavours for the increase of the number of believers. Note, It is God's work to add souls to the church; and it is a great comfort both to ministers and Christians to see it.
IV.The people were influenced by it; those that were without, the standers by, that were spectators.
1.They feared them, and had a veneration for them (Act 2:43): Fear came upon every soul, that is, upon very many who saw the wonders and signs done by the apostles, and were afraid lest their not being respected as they should be would bring desolation upon their nation. The common people stood in awe of them, as Herod feared John. Though they had nothing of external pomp to command external respect, as the scribes' long robes gained them the greetings in the market-places, yet they had abundance of spiritual gifts that were truly honourable, which possessed men with an inward reverence for them. Fear came upon every soul; the souls of people were strangely influenced by their awful preaching and living.
2.They favoured them. Though we have reason to think there were those that despised them and hated them (we are sure the Pharisees and chief priests did), yet far the greater part of the common people had a kindness for them - they had favour with all the people. Christ was so violently run upon and run down by a packed mob, which cried, Crucify him, crucify him, that one would think his doctrine and followers were never likely to have an interest in the common people any more. And yet here we find them in favour with them all, by which it appears that their prosecuting Christ was a sort of force put upon them by the artifices of the priests; now they returned to their wits, to their right mind. Note, Undissembled piety and charity will command respect; and cheerfulness in serving God will recommend religion to those that are without. Some read it, They had charity to all the people - charin echontes pros holon ton laon; they did not confine their charity to those of their own community, but it was catholic and extensive; and this recommended them very much.
3.They fell over to them. Some or other were daily coming in, though not so many as the first day; and they were such as should be saved. Note, Those that God has designed for eternal salvation shall one time or other be effectually brought to Christ: and those that are brought to Christ are added to the church in a holy covenant by baptism, and in holy communion by other ordinances.
Historical interpretation
Nineteen Centuries of Reception
4 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
But every Lord's day do ye gather yourselves together, and break bread, and give thanksgiving after having confessed your transgressions, that your sacrifice may be pure. But let no one that is at variance with his fellow come together with you, until they be reconciled, that your sacrifice may not be profaned. For this is that which was spoken by the Lord: In every place and time offer to me a pure sacrifice; for I am a great King, saith the Lord, and my name is wonderful among the nations.
"And fear came upon every soul": of those that believed. For they did not despise the Apostles, like common men, nor did they fix their regard on that which was visible merely. Verily, their thoughts were kindled into a glow. And as Peter had before spoken much, and declared the promises, and the things to come, well might they be beside themselves with fear. The wonders also bore witness to the words: "Many wonders and signs were done by the Apostles." As was the case with Christ; first there were signs, then teaching, then wonders; so was it now.
"And fear came upon every soul": clearly, of those, as well, who did not believe; namely, upon seeing so great a change all at once effected, and besides in consequence of the miracles.
The only rite which we know to have been instituted by Our Lord Himself is the Holy Communion ('Do this in remembrance of me' - 'If you do not eat the flesh of the Son of Man and drink His blood, ye have no life in you'). This is an order and must be obeyed. The other services are, I take it, traditional and might lawfully be altered. But the New Testament does not envisage solitary religion: some kind of regular assembly for worship and instruction is everywhere taken for granted in the Epistles. So we must be regular practising members of the Church.
Of course we differ in temperament. Some (like you - and me) find it more natural to approach God in solitude: but we must go to church as well. Others find it easier to approach Him through the services: but they must practice private prayer and reading as well. For the Church is not a human society of people united by their natural affinities but the Body of Christ in which all members however different (and He rejoices in their differences and by no means wishes to iron them out) must share the common life, complementing and helping and receiving one another precisely by their differences. (Re-read 1st Corinthians cap 12 and meditate on it. The word translated members would perhaps be better translated organs).
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Summary
Acts 2:43 describes the immediate aftermath of the outpouring of the Holy Spirit at Pentecost, highlighting the profound spiritual awe that permeated the nascent Christian community in Jerusalem. This awe was a direct response to the undeniable presence and power of God, visibly demonstrated through numerous miraculous signs and wonders performed by the apostles, serving as divine authentication of their message and ministry.
Context
Literary Context
Acts 2:43 serves as a pivotal summary statement, bridging the dramatic events of Pentecost and Peter's inaugural sermon (Acts 2:1-41) with the subsequent communal life and practices of the early church (Acts 2:44-47). Following the Holy Spirit's descent, the speaking in tongues, Peter's powerful exposition of Old Testament prophecy concerning Jesus's resurrection and ascension, and the conversion of about three thousand souls, this verse captures the immediate spiritual climate. It transitions from the initial evangelistic explosion to the internal reality of the new community, setting the stage for the church's continued growth and the apostles' ongoing ministry of demonstrating God's power. The "fear" and "wonders and signs" described here provide the spiritual foundation upon which the communal sharing and devotion of Acts 2:44-47 are built, indicating that the church's unity and generosity were rooted in a profound reverence for God and His active presence.
Historical & Cultural Context
The events of Acts 2 occurred in Jerusalem during the Jewish Feast of Pentecost (Shavuot), a harvest festival that drew devout Jews from across the Roman world (Acts 2:5-11). This diverse audience, accustomed to the Temple's sacrificial system and the authority of the Sanhedrin, would have been deeply sensitive to divine manifestations. Miracles, signs, and wonders were understood within Jewish tradition as authenticating marks of prophetic ministry and divine intervention, as seen throughout the Old Testament narratives (e.g., Exodus 7:3). The "fear" that came upon every soul was not mere terror but a profound, reverential awe, akin to the "fear of the Lord" in the Old Testament, which signifies respect for God's holiness and power. In a society where supernatural occurrences were often attributed to various deities or spirits, the specific nature and source of these "wonders and signs" performed by the apostles would have profoundly impacted the perception of the Christian message, validating its divine origin in a culturally comprehensible way.
Key Themes
This verse powerfully contributes to several key themes prevalent in the book of Acts. Firstly, it underscores the sovereignty and active presence of God in the early church, demonstrating that the Spirit's outpouring was not a one-time event but initiated an ongoing divine work. Secondly, it highlights the apostolic authority and authenticity, established through the miraculous deeds that confirmed their status as God's chosen instruments and the truth of their message about Jesus Christ, echoing Jesus's own ministry of signs (e.g., John 2:11). Thirdly, the "fear" signifies the theme of reverence and awe that should characterize a community living in the manifest presence of God, fostering a deep respect for His power and holiness. This awe contributes to the communal ethos of the early church, leading to the unity and sharing described in Acts 2:44-47, where believers held all things in common, driven by a shared sense of God's miraculous work among them.
Exposition and Analysis
Key Word Analysis
This term, while sometimes denoting terror, here carries the primary meaning of profound awe, reverence, or holy dread. It signifies a solemn respect and recognition of the divine presence and power, rather than a debilitating fright. In this context, it describes the widespread, overwhelming sense of God's majesty and active intervention among both believers and onlookers.
This verb means "to come into being," "to become," or "to happen." It indicates that the fear was not self-generated but occurred as a direct result of external, divine action. It emphasizes the sudden, impactful, and pervasive nature of this spiritual awe that settled over everyone.
Referring to a "prodigy" or "omen," this word describes events that are extraordinary and awe-inspiring, designed to evoke astonishment and amazement. These are typically supernatural occurrences that defy natural explanation, drawing attention to a divine source.
This term denotes an "indication" or "token," especially one that is ceremonially or supernaturally significant. Unlike "wonders" which emphasize the emotional impact, "signs" highlight the purpose of the miracle – to point to a deeper truth, validate a message, or confirm divine authority. Together, "wonders and signs" describe miracles that both amaze and instruct.
Verse Breakdown
"And fear came upon every soul"
This clause describes a pervasive spiritual phenomenon that gripped all individuals, both within and outside the nascent Christian community. The "fear" (phóbos) is not mere terror but a profound, reverential awe, a holy dread that acknowledges the manifest presence and power of God. The phrase "came upon" (ginomai) suggests a divinely initiated, overwhelming experience, indicating that this awe was a supernatural response to the extraordinary events of Pentecost and the subsequent divine activity. "Every soul" emphasizes the universal impact, signifying that the Holy Spirit's work was undeniable and recognized by all.
"and many wonders and signs were done by the apostles"
This second clause provides the concrete evidence and immediate cause for the widespread awe. The terms "wonders" (terata) and "signs" (semeia) are often paired in the New Testament to describe miraculous acts that are both astonishing and indicative of divine power and purpose. "Wonders" evoke amazement, while "signs" point to a deeper spiritual truth, validating the apostles' message and authenticating their divine commission. The phrase "were done by the apostles" highlights their role as God's chosen instruments, through whom His power was visibly manifested, confirming their authority and the truth of the gospel they proclaimed. The "many" emphasizes the frequency and abundance of these supernatural occurrences.
Literary Devices
The verse employs Metonymy through the phrase "every soul," where "soul" (psychē) stands in for the entire person, emphasizing the deep, internal impact of the fear that permeated individuals. The pairing of "wonders and signs" is an example of a Hendiadys, where two nouns are used to express a single, complex idea – in this case, miraculous acts that are both awe-inspiring and purposeful, designed to authenticate a divine message. This common biblical Idiom (terata kai semeia) underscores the dual nature of these divine interventions: they evoke astonishment (wonders) and provide evidence of God's truth (signs). The entire verse functions as a Summary Statement, encapsulating the spiritual atmosphere and the visible manifestations of God's power that characterized the early Jerusalem church, serving as a transition from the initial Pentecost event to the description of the community's life.
Theological and Thematic Connections
Acts 2:43 profoundly illustrates the foundational role of divine authentication in the establishment of the early church. The "fear" that permeated every soul was a natural and appropriate response to the tangible evidence of God's active presence and power, manifest through the apostles. This awe was not merely emotional but theological, recognizing the majesty and holiness of the God who had poured out His Spirit and was now working miracles through His chosen servants. These wonders and signs served as irrefutable proof that the apostles' message about Jesus's resurrection and ascension was true, validating their claims and compelling belief. The divine endorsement of their ministry underscored the authority of the apostolic teaching, which became the bedrock of the nascent Christian community, fostering unity, devotion, and sacrificial living among the believers.
Reflection and Application
Acts 2:43 serves as a powerful reminder that genuine spiritual awakening often involves a profound sense of awe and reverence for God's manifest presence and power. While the specific nature of apostolic signs and wonders may have been unique to the foundational period of the church, the underlying principle remains: God's active work in and through His people should evoke a deep, reverential fear. For believers today, this means cultivating a sensitivity to the Holy Spirit's work, recognizing that God continues to demonstrate His power, perhaps not always through dramatic miracles, but certainly through transformed lives, answered prayers, and the supernatural fruit of the Spirit. This verse challenges us to consider if our own lives and church communities are marked by such a tangible sense of God's presence that it inspires awe in those around us. It encourages us to pray for and expect God to work powerfully, not for spectacle, but for the authentication of His truth and the advancement of His kingdom, leading others to acknowledge His reality and authority.
Questions for Reflection
FAQ
What does "fear came upon every soul" truly mean in this context?
In Acts 2:43, "fear" (Greek: phóbos) does not primarily refer to terror or fright, but rather a profound, reverential awe and respect for God's power and holiness. It signifies a deep sense of solemnity and recognition of the divine presence that permeated everyone, both believers and non-believers, as they witnessed the extraordinary events of Pentecost and the subsequent miracles performed by the apostles. This "fear of the Lord" is a foundational concept in biblical wisdom literature (e.g., Proverbs 9:10), denoting a proper posture of humility and reverence before God's majesty.
Why were "wonders and signs" so important in the early church?
"Wonders" (Greek: téras) and "signs" (Greek: sēmeîon) were crucial because they served as divine authentication for the apostles' message and ministry. "Wonders" captured attention and evoked astonishment, while "signs" pointed to a deeper spiritual truth, confirming that the apostles were indeed God's messengers and that their proclamation of Jesus's resurrection was true. These miracles provided tangible, undeniable proof of God's active involvement, validating the gospel in a way that resonated with the cultural understanding of divine intervention. They were not mere displays of power but purposeful demonstrations that confirmed the authority of the apostles and the truth of the message they preached about the risen Christ.
Christ-Centered Fulfillment
Acts 2:43, with its emphasis on "fear" and "wonders and signs" performed by the apostles, finds its ultimate fulfillment and meaning in the person and work of Jesus Christ. The awe that fell upon every soul was a response to the continuing manifestation of God's power, which had been perfectly embodied in Jesus Himself. Jesus's ministry was characterized by numerous "wonders and signs" (e.g., John 2:11, John 20:30-31), which served to authenticate His divine identity and messianic claims. The apostles, empowered by the Holy Spirit, were simply continuing the work that Jesus had begun, demonstrating the ongoing reality of His resurrection and ascension. The fear that came upon souls was a recognition of the living Lord, whose power was now at work through His church. Ultimately, the "signs and wonders" pointed to the greater reality of God's redemptive plan fulfilled in Christ, leading people to acknowledge Him as both Lord and Christ, and to experience the profound transformation that comes from believing in His name. The awe generated by these apostolic acts was a reflection of the awe due to the crucified and risen King, whose kingdom was now powerfully advancing through His Spirit-filled followers.