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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
11 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.
See of how many things he bears witness to them! Genuine faith, upright conduct, perseverance in hearing, in prayers, in singleness, in cheerfulness. "Praising God." Two things there were which might deject them; their abstemious living, and the loss of their property. Yet on both these accounts did they rejoice. "And having favor with all the people." For who but must love men of this character, as common fathers? They conceived no malice toward each other; they committed all to the grace of God. "With all the people." Fear there was none; yea, though they had taken their position in the midst of dangers.
"And continuing daily with one accord in the temple", they enjoyed the benefit of teaching. Consider how these Jews did nothing else great or small, than assiduously attend at the temple. For, as having become more earnest, they had increased devotion also to the place. For the Apostles did not for the present pluck them away from this object, for fear of injuring them. And this honor too passed over to the place; the eating in the house. In what house? In the Temple. Observe the increase of piety: They cast away their riches, and rejoiced, and had great gladness, for greater were the riches they received without labor.
"And breaking bread from house to house, did take their portion of food with gladness and singleness of heart, praising God, and having favor with all the people." It seems to me that in mentioning "bread," he here signifies fasting and hard life; for they "took their portion of food," not of dainty fare. "With gladness," he says. Seest thou that not the dainty fare, but the food made the enjoyment. For they that fare daintily are under punishment and pain; but not so these. Do you see that the words of Peter contain this also, namely, the regulation of life? "And singleness of heart." For no gladness can exist where there is no simplicity. How had they "favor with all the people?" On account of their alms deeds. For do not look to the fact, that the chief priests for envy and spite rose up against them, but rather consider that "they had favor with the people."
"And daily continuing with one accord in the temple." Since they are become three thousand, they take them abroad now: and withal, the boldness imparted by the Spirit being great: and daily they went up as to a sacred place, as frequently we find Peter and John doing this: for at present they disturbed none of the Jewish observances.
Hearken too again to what Luke saith, "They did take their food with gladness and singleness of heart, praising God, and having favor with all the people." Why, do we not see even now that the simple and guileless enjoy the common esteem of all? No one envies such an one when he is in prosperity, no one tramples upon him when he is in adversity, but all rejoice with him when he does well, and grieve with him in misfortune. Whereas whenever a bitter man fares prosperously, one and all lament it, as though some evil thing happened; but if he is unfortunate, one and all rejoice. Let us then pity them, for they have common enemies all over the world.
First of all, because you are gathered together in one that you might live harmoniously (unanimes) and that there be one soul and one heart toward God. And you should not call anything your own, but let all things be common to you and distributed to each one of you according to need.
One who wishes to make a place for the Lord should rejoice not in private joy but in the joy of all (gaudio communi).
If, as they drew near to God, those many souls became, in the power of love, but one soul and these many hearts but one heart, what must the very source of love effect between the Father and the Son? Is not the Trinity for even greater reasons, but one God?… If the love of God poured forth in our hearts by the Holy Spirit, who is given to us, is able to make of many souls but one soul and of many hearts but one heart, how much more are the Father and the Son and Holy Spirit but one God, one Light, one Principle?
and to break bread among the houses:
The houses in which this sacrament is celebrated denotes the Church, and is termed a church; and so it is fittingly consecrated, both to represent the holiness which the Church acquired from the Passion, as well as to denote the holiness required of them who have to receive this sacrament.
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 2:46 provides a vivid portrait of the early Christian community in Jerusalem, showcasing their consistent devotion, profound unity, and joyful fellowship in the immediate aftermath of Pentecost. This verse highlights the daily rhythm of their new life in Christ, characterized by both public worship in the Temple and intimate gatherings in homes, all undertaken with genuine gladness and pure motives, establishing a foundational model for the church's communal life.
Context
Literary Context
This verse is part of a summary passage in Acts 2:42-47, which describes the characteristics and practices of the nascent church in Jerusalem. Following Peter's Spirit-empowered sermon and the conversion of about three thousand souls in Acts 2:41, Luke shifts from the dramatic events of Pentecost to the daily life of the new believers. This section functions as a theological and sociological snapshot, illustrating how the Holy Spirit's outpouring transformed individuals into a cohesive, devoted community. Acts 2:42 sets the stage by listing their commitments to the apostles' teaching, fellowship, breaking of bread, and prayers, with verse 46 elaborating on the practical outworking of these commitments in their daily routines.
Historical & Cultural Context
The early church in Jerusalem was composed primarily of Jewish believers who had just embraced Jesus as the Messiah. Their continued presence in the Temple was significant, demonstrating their continuity with Jewish tradition while simultaneously embracing their new faith in Christ. The Temple was the center of Jewish religious life, a place for public prayer and teaching. However, their practice of "breaking bread from house to house" indicates the emergence of distinct Christian gatherings, likely for communal meals, fellowship, and the observance of the Lord's Supper, which would have been impractical in the Temple courts. This dual pattern of public and private worship reflects a transitional phase, where new Christian practices began to take shape within the existing Jewish framework.
Key Themes
Acts 2:46 encapsulates several key themes central to the early church and the broader book of Acts. Unity is paramount, as the believers continued "with one accord," a recurring emphasis in Acts, signifying the Spirit-wrought harmony among diverse individuals, as also seen in Acts 4:32. Devotion is evident in their daily commitment to gathering, both in the Temple and in homes, underscoring their dedication to spiritual practices and communal life. Fellowship (koinonia) is vividly portrayed through their shared meals and intimate gatherings, fostering deep bonds and mutual support. Finally, Joy and Sincerity characterize their interactions, as they ate "with gladness and singleness of heart," reflecting an authentic and unadulterated spiritual state that permeated their communal existence. These themes collectively illustrate the transformative power of the Holy Spirit in forming a vibrant, Christ-centered community.
Exposition and Analysis
Key Word Analysis
This verb means "to be earnest towards," "to persevere," or "to be constantly diligent." In this context, it emphasizes the steadfast and persistent commitment of the early believers to their daily gatherings and practices. It conveys a sense of unwavering dedication and active participation, indicating that their communal life was not sporadic but a consistent, intentional pursuit.
This adverb signifies "unanimously," "with one mind," or "with one passion." It highlights the remarkable spiritual and relational unity that characterized the early church. This was not merely external agreement but an internal harmony of purpose and spirit, reflecting a deep, Spirit-enabled solidarity among the believers.
This word denotes "smoothness" or, figuratively, "simplicity." When paired with "of heart" (kardía, G2588), it describes a disposition free from duplicity, pretense, or selfish motives. It implies sincerity, purity of intention, and an unadulterated generosity, contrasting with any form of hypocrisy or hidden agenda in their fellowship and sharing.
Verse Breakdown
"And they, continuing daily with one accord in the temple,"
This clause describes the consistent and unified public devotion of the early believers. "Continuing daily" (G2596 G2250) emphasizes the regularity and persistence of their gatherings. "With one accord" (G3661) highlights their remarkable unity and shared purpose, indicating a deep spiritual harmony. Their presence "in the temple" (G1722 G2411) signifies their continued participation in Jewish communal worship, demonstrating their identity as Jewish followers of Jesus within the existing religious framework.
"and breaking bread from house to house,"
This phrase points to the more intimate, private gatherings of the believers. "Breaking bread" (G2806 G740) likely refers to both communal meals that fostered deep fellowship and the regular observance of the Lord's Supper, a central act of Christian worship recalling Christ's sacrifice. The phrase "from house to house" (G2596 G3624) indicates that these gatherings occurred in various homes, underscoring the decentralized and relational nature of their fellowship, which built strong bonds among them.
"did eat their meat with gladness and singleness of heart,"
This final clause describes the spiritual and emotional quality of their communal life. "Did eat their meat" (G3335 G5160) refers to their shared meals. The manner of their eating—"with gladness" (G1722 G20) and "singleness of heart" (G2532 G858 G2588)—revels the genuine joy, sincerity, and purity of motive that permeated their fellowship. "Gladness" speaks to their overflowing joy in salvation and community, while "singleness of heart" indicates an authentic, unadulterated disposition, free from pretense or selfish ambition.
Literary Devices
Luke employs several literary devices in Acts 2:46 to paint a vivid picture of the early church. Repetition of "daily" (implied by "continuing daily") and the dual locations ("in the temple" and "from house to house") emphasize the pervasive and consistent nature of their devotion and fellowship. The phrase "with one accord" serves as a powerful motif throughout Acts, highlighting the Spirit-empowered unity of the believers. The contrasting settings of the public Temple and private homes create a juxtaposition, illustrating the multifaceted nature of their communal life, embracing both their Jewish heritage and their distinct Christian identity. Finally, the concluding description of their eating "with gladness and singleness of heart" uses descriptive language to convey the internal spiritual state that characterized this vibrant community, underscoring the authenticity and joy of their new life in Christ.
Theological and Thematic Connections
Acts 2:46 stands as a profound theological statement about the nature of the church as a Spirit-empowered community. It illustrates that true Christian life is not merely an individual experience but is lived out in vibrant, unified fellowship, marked by consistent devotion and genuine joy. The believers' commitment to gathering both publicly and privately underscores the importance of corporate worship and intimate koinonia. Their "breaking of bread" points directly to the Lord's Supper, a central ordinance that remembers Christ's sacrifice and anticipates His return, binding believers together in a shared identity. The "gladness and singleness of heart" speak to the transformative power of the Holy Spirit, producing authentic joy and purity of motive that overflows into their relationships and daily practices, serving as a powerful testimony to the world.
Reflection and Application
Acts 2:46 offers a timeless blueprint for healthy Christian community, challenging believers today to cultivate a similar depth of devotion, unity, and joy. It reminds us that our faith is meant to be lived out in fellowship, not isolation. The early church's commitment to gathering, both in large corporate settings and in smaller, intimate home groups, highlights the importance of both public worship and personal, relational discipleship. We are called to pursue genuine unity, laying aside personal agendas for the common good, and to engage in fellowship with sincerity and gladness, allowing the joy of our salvation to permeate our interactions. This verse encourages us to examine the quality of our communal life, asking if it truly reflects the Spirit-filled, Christ-centered community envisioned by Luke, characterized by consistent devotion, authentic relationships, and overflowing joy.
Questions for Reflection
FAQ
What does "breaking bread from house to house" specifically refer to?
"Breaking bread from house to house" (G2806 G740 G2596 G3624) most likely refers to two related practices. First, it signifies communal meals, which were a vital part of ancient social life and a key expression of fellowship (koinonia) among the early believers. These shared meals fostered deep bonds and practical care within the community. Second, within these communal meals, it is widely understood to include the regular observance of the Lord's Supper, also known as communion. This sacred meal, instituted by Jesus Himself, served as a remembrance of His sacrifice and a proclamation of His return, becoming a central act of worship for the early church. The phrase indicates that these practices were not confined to a single location but were distributed among various homes, reflecting the rapid growth and decentralized nature of the early Christian movement.
How did the early church maintain "one accord" despite its rapid growth?
The early church maintained "one accord" (G3661, homothymadón') primarily through the unifying power of the Holy Spirit, who had been poured out at Pentecost. This spiritual unity was foundational, enabling believers from diverse backgrounds to share a common purpose and passion. Practically, this unity was fostered through their consistent devotion to the apostles' teaching, which provided a shared theological framework (Acts 2:42). Their commitment to fellowship, shared resources (Acts 4:32-35), and corporate prayer also contributed significantly. The shared experience of salvation in Christ and the radical transformation of their lives created a bond that transcended social and cultural differences, allowing them to act with a singular mind and spirit.
Christ-Centered Fulfillment
Acts 2:46, while describing the early church's practices, finds its ultimate fulfillment and meaning in Christ. The "breaking bread from house to house" directly points to the Lord's Supper, a sacred ordinance instituted by Jesus Himself on the night He was betrayed, as recorded in Matthew 26:26-29. This act of remembrance continually draws believers back to Christ's atoning sacrifice on the cross, the very foundation of their faith and fellowship. The "gladness" with which they ate reflects the profound joy of salvation, a joy that flows from the good news of Christ's victory over sin and death, first proclaimed by the angels in Luke 2:10. Their "singleness of heart" echoes Christ's call for undivided devotion and sincerity, urging His followers to have a pure focus on God, as highlighted in His teaching on the eye as the lamp of the body in Matthew 6:22-24. Furthermore, the "one accord" and unity described in this verse are a direct answer to Christ's fervent prayer for His disciples' unity in John 17:20-23, demonstrating that the Spirit-empowered church is living out the very desire of its Head. Thus, the communal life of the early church, as depicted in Acts 2:46, is a vibrant manifestation of Christ's transformative power, His ongoing presence through the Spirit, and the fulfillment of His mission to create a unified, joyful, and devoted people.