A study presented Tuesday at the American Physical Society meeting in Dallas noted a steady rise in the percentage of residents in Australia, Austria, Canada, the Czech Republic, Finland, Ireland, the Netherlands, New Zealand and Switzerland who claim no religious affiliation. The researchers explained how social factors could help push religion toward the dustbin of history. Richard Weiner, a University of Arizona researcher and one of the study’s authors, explained "There’ll be a continuing loss of membership among people that identify themselves as belonging to a religion. Over time, we could reach a time where society is dominated by people who claim religious non-affiliation".
The study attempted to link these countries’ religious identities with the social motives behind belonging to particular groups. Researchers said that as the masses who claim religious non-affiliation swell, it becomes more appealing to join the ranks of that group. The study said "the model predicts that for societies in which the perceived utility of not adhering is greater than the utility of adhering, religion will be driven toward extinction".
A 2006 Statistics Canada report noted that 16 per cent of Canadians reported no religious affiliation in 2001, up from four per cent 30 years earlier. However, young Canadians are even less religious, with close to half of 15-29 year olds claiming no religious identity in 2004. (http://www.canada.com/life/Canadians+losing+faith+religion+faces+extinction/4485943/story.html)
The early Church was based not on a "religion" but a relationship". It is a transforming relationship with Christ that results in genuine relationship with others. When we are in Christ, and Christ is in us, we have fellowship with Him and true fellowship with one another. This is "The Living Church" in and about the living Christ. This one relationship completely changes believers and will change the world.
For the early church, three distinguishing dimensions emerge that reveal them as "The Living Church". They manifested: 1) Spiritual Life (Acts 2:42) and 2) Spiritual Attitudes (Acts 2:43-47a). The result was 3) Spiritual Impact (Acts 2:47b).
1) Spiritual Life (Acts 2:42)
a) It Was a Saved Church (2:42a)
Acts 2:42a [42]And they were (continually) devoting themselves (2:42a)
A Living Church has its life completely defined by the devotion to those spiritual duties which make up the unique identity of the church. Nothing outside the living Lord, the Spirit, and the Word define life for the church. This church, though not having any cultural elements of success, no worldly strategies, was still endowed with every necessary component for accomplishing the purposes of its Lord. The church will still be effective in bringing sinners to Christ when it manifests the same key elements of spiritual duty that marked this first fellowship.
Please turn to 1 Thessalonians 1
The three thousand who confessed faith in Christ and were baptized in verse 41 are the they who showed the genuineness of their faith by continuing.
THE STRENGTH OF THE UNITING BOND in the new society is spiritual; not mere companionship, or social instinct, or common necessity, or political aim, but brotherly love springing out of faith—a faith showing itself in self-sacrifice and steadfastness (The Pulpit Commentary: Acts of the Apostles Vol. I. 2004 (H. D. M. Spence-Jones, Ed.) (73). Bellingham, WA: Logos Research Systems, Inc.).
1 Thessalonians 1:1-10 [1:1]Paul, Silvanus, and Timothy, To the church of the Thessalonians in God the Father and the Lord Jesus Christ: Grace to you and peace. [2]We give thanks to God always for all of you, constantly mentioning you in our prayers, [3]remembering before our God and Father your work of faith and labor of love and steadfastness of hope in our Lord Jesus Christ. [4]For we know, brothers loved by God, that he has chosen you, [5]because our gospel came to you not only in word, but also in power and in the Holy Spirit and with full conviction. You know what kind of men we proved to be among you for your sake. [6]And you became imitators of us and of the Lord, for you received the word in much affliction, with the joy of the Holy Spirit, [7]so that you became an example to all the believers in Macedonia and in Achaia. [8]For not only has the word of the Lord sounded forth from you in Macedonia and Achaia, but your faith in God has gone forth everywhere, so that we need not say anything. [9]For they themselves report concerning us the kind of reception we had among you, and how you turned to God from idols to serve the living and true God, [10]and to wait for his Son from heaven, whom he raised from the dead, Jesus who delivers us from the wrath to come. (ESV)
• Paul described the people in the Thessalonian church as in the Father, Christ (v. 1), and the Holy Spirit (v. 5). He noted that they possessed the great triad of Christian virtues, faith, hope, and love (v. 3). He was confident of God’s choice of them for salvation (v. 4). They were imitators of Paul and Christ (v. 6), so much so that they were an example to the other believers in their region (vv. 7–9). Clearly it was a congregation of saved people.
That they were devoting themselves, points to the fervor and dedication of the first converts to Christianity (Kistemaker, S. J., & Hendriksen, W. (1953-2001). Vol. 17: New Testament commentary : Exposition of the Acts of the Apostles. New Testament Commentary (110). Grand Rapids: Baker Book House.).
• For those who are in the faith there is a continual evidence of dedication. When God changes a person, they are fully His. Their present tense devotion is seen in continual focused service. Half-hearted Christianity cannot convert the world (The Pulpit Commentary: Acts of the Apostles Vol. I. 2004 (H. D. M. Spence-Jones, Ed.) (73). Bellingham, WA: Logos Research Systems, Inc.).
b) It Was a Scriptural Church (2:42b)
Acts 2:42b to the apostles’ teaching
The doctrine or instruction was the first instrumentality that was employed in the work of strengthening and establishing the new converts. The Christian Church is primarily a communion of faith, and hence essentially needs instruction, a knowledge of the truth, and the ministry of the word. Any attempt to edify without instruction and doctrine as the basis, is neither in accordance with the example and command of Jesus, nor with the practice and principles of the apostles, and is therefore unevangelical (Lange, J. P., Schaff, P., Gotthard, V. L., Gerok, C., & Schaeffer, C. F. (2008). A commentary on the Holy Scriptures : Acts (58). Bellingham, WA: Logos Research Systems, Inc.).
The food for the living content for the church is clearly to be revealed truth. God designed the church to be a place where His Word is proclaimed and explained.
A commitment to the apostles’ teaching is foundational to the growth and spiritual health of every church.
1 Peter 2:2 [2]Like newborn infants, long for the pure spiritual milk, that by it you may grow up into salvation-- (ESV)
It could have been a temptation for the early believers to look back to Pentecost and focus on the past. They might have remembered the way the Holy Spirit came and how he used them to speak so that those in Jerusalem each heard them in his or her own language. They might have longed to experience something like that again. This not what we find. They are not revelling in their past experiences. Instead, we find them revelling in the Word of God. A "Living Church" always studies the apostolic teaching. It is a learning church that grounds its experiences in and tests those experiences by the Word of God (Boice, J. M. (1997). Acts : An expositional commentary (56). Grand Rapids, Mich.: Baker Books.).
• Growth does not come in focusing on the past but studying and applying the word of God for the future.
c) It Was a Fellowshipping Church(2:42c)
Acts 2:42c and the fellowship
The Greek word for “fellowship” is koinonia, which has to do with holding something in common. The fellowship of the church was a common fellowship because of the great spiritual realities the believers shared in together. These early Christians had all participated in God the Father and in Jesus Christ. They were one in God. So because they were one in Jesus Christ and in God the Father, they quite naturally participated in a common life and shared everything with one another.
Fellowship with God and true fellowship with others go together. That is why John said:
1 John 1:3 [3]that which we have seen and heard we proclaim also to you, so that you too may have fellowship with us; and indeed our fellowship is with the Father and with his Son Jesus Christ. (ESV)
Some people have said, “The stronger your vertical fellowship is, the stronger your horizontal fellowship will be.” If you find yourself out of fellowship with God, you will begin to find yourself out of fellowship with other Christians. You will say, “I don’t really like to be with other Christians very much. They all seem to be hypocrites.” You will begin to drift off. But if you come close to God, you will inevitably find yourself being drawn close to other Christians. And it works the other way, too. If you spend time with other Christians, if you share a great deal with them, that fellowship will help to draw you closer to the Father. (Boice, J. M. (1997). Acts : An expositional commentary (58). Grand Rapids, Mich.: Baker Books.).
d) It Was a Christ-Centered Church (2:42d)
Acts 2:42d to the breaking of bread (2:42d)
Their fellowship was symbolized by obedience to the spiritual duty of the breaking of bread, a reference to the celebration of the Lord’s Supper, or Communion. In the Greek, the definite article precedes the noun bread and thus specifies that the Christians partook of the bread set aside for the sacrament of communion (compare 20:11; I Cor. 10:16). Also, the act of breaking of bread has its sequel in the act of offering prayers (presumably in the setting of public worship). It likely included a regular meal shared together (Acts 2:46; 20:7; 1 Corinthians 10:16; 11:23–25; Jude 1:12) (Barton, B. B., & Osborne, G. R. (1999). Acts. Life application Bible commentary (38). Wheaton, Ill.: Tyndale House.).
Holy Communion was inseparably connected with the ἀγάπαι or ‘love-feasts’ of the Christians and unknown as a separate ordinance”. Cf. ver. 46 κλῶντες … ἄρτον, μετελάμβανον τροφῆς, and 20:7, 27:35 (Page, T. E. (1886). The Acts of the Apostles (95–96). London: Macmillan.).
• Although this duty is not mandated to its frequency, it is not optional to the point of it not being observed, since our Lord commanded it of every believer (cf. 1 Cor. 11:24–29).
In Communion, all believers meet on common ground at the foot of the cross (Eph. 2:16; Col. 1:20), since all are sinners saved by the grace of God in Christ. Communion acknowledges the wondrous work of the Lord Jesus on the cross. Communion further exemplifies the unity of believers, since in it all partake together symbolically of the same Lord (Eph. 4:5).
1 Corinthians 10:16-17 [16]The cup of blessing that we bless, is it not a participation in the blood of Christ? The bread that we break, is it not a participation in the body of Christ? [17]Because there is one bread, we who are many are one body, for we all partake of the one bread. (ESV)
Communion calls for self-examination and purging of sin, thus purifying the church. Nothing is more vital to the church’s ongoing, regular confrontation of sins in the lives of its people than the thoughtful expression of devotion to the remembrance of the cross.
e) It Was a Praying Church (2:42e)
Acts 2:42e and the prayers
The first fellowship was eagerly and persistently engaged in the critical duty of prayer. Understanding the sense of loss His disciples were feeling as they anticipated His leaving, the Lord Jesus Christ had promised
John 14:13 Whatever you ask in my name, this I will do, that the Father may be glorified in the Son. (ESV)
• The early church took that promise as the source of God’s provision for all their needs, and they relentlessly pursued divine help. The prayer in view here is not only that of individual believers but of the church corporately (cf. 1:14, 24; 4:24–31).
Programs, concerts, entertainment, or the testimonies of the rich and famous draw large crowds. Prayer meetings, on the other hand, attract only the faithful few. That is undoubtedly the reason for much of the weakness in the contemporary church. Unlike the early church, most have forgotten the Bible’s commands to pray at all times (Luke 18:1; Eph. 6:11), and to be devoted to prayer (Rom. 12:12; Col. 4:2).
The first fellowship knew the critical importance of pursuing spiritual duties. They knew the church must be made up of saved individuals, devoted to studying the Word, fellowship, breaking of bread, and prayer. Those elements are the unique expressions of the life of the church. They are the means of grace by which "The Living Church" becomes what God wants her to be.
Illustration: John H. Morgan said: Our life in Christ can be compared to an aqueduct, the stone waterways that brought water from nearby mountains into parched cities in Italy and Spain, and that are still used in some countries today.
The objective foundation of our spiritual lives, the Word of God, is like the huge stone aqueduct itself. The subjective elements, our daily experience of Christ, is like the fresh water flowing through it. Some Christians neglect the Word and seek only the subjective experience. But without the solid Word of God to contain and channel that experience, the experience itself drains away into error and is lost. Other Christians boast well-engineered aqueducts based on extensive knowledge of the Bible, but they are bone dry. They bring no refreshment. Strong spiritual lives require both a strong knowledge of the Word of God and an intimate daily relationship with Christ and one another. (Galaxie Software. (2002; 2002). 10,000 Sermon Illustrations. Biblical Studies Press.).
2) Spiritual Character (Acts 2:43-47a)
"The Living Church" that possesses and manifests Spiritual Life will find that produce spiritual character. Four aspects of the first fellowship’s character may be discerned in this passage.
a) It Was an Awe-Inspiring Church
And awe came upon every soul (2:43a)
Phobos (awe) refers to fear or holy terror related to the sense of divine presence, to the attitude of reverence. It describes the feeling produced when one realizes God is at hand. We get the English “phobia” from this term “awe” or “fear.” God’s presence and power caused a holy atmosphere, even unsaved sinners were aware of the sacredness of the time and place! (Utley, R. J. D. (2003). Vol. Volume 3B: Luke the Historian: The Book of Acts. Study Guide Commentary Series (45). Marshall, Texas: Bible Lessons International.)
Please turn to 1 Corinthians 14
The life of this first fellowship was so genuine and spiritually powerful that every soul, whether inside or outside the church, kept feeling a sense of awe. They weren’t awed by the church because of its buildings, programs, or anything reflecting human ability, but by the supernatural character of its life. Such an effect should be produced when the spiritual gifts are properly operative (1 Cor. 14:24, 25).
1 Corinthians 14:24-25 [24]But if all prophesy, and an unbeliever or outsider enters, he is convicted by all, he is called to account by all, [25]the secrets of his heart are disclosed, and so, falling on his face, he will worship God and declare that God is really among you. (ESV)
b) It Was a Miraculous Church (2:43b)
and many wonders and signs were taking being done/taking place through the apostles. (2:43b)
One reason for the awe the first fellowship inspired was the many wonders and signs performed by the apostles (cf. Mark 16:20; Heb. 2:4). The Wonders (terata) are “miracles evoking awe” and miraculous signs (sēmeia) are “miracles pointing to a divine truth” which authenticated the veracity of the apostles (2 Cor. 12:12; Heb. 2:3-4) (Walvoord, J. F., Zuck, R. B., & Dallas Theological Seminary. (1983-). The Bible knowledge commentary : An exposition of the scriptures (Ac 2:43). Wheaton, IL: Victor Books.).
The wonders and signs were designed to attract attention and point to spiritual truth.
2 Corinthians 12:12 [12]The signs of a true apostle were performed among you with utmost patience, with signs and wonders and mighty works. (ESV)
• God attended the preaching of the apostles with miracles to confirm that they were indeed His messengers. With the passing of the apostolic age, and the completion of the canon of Scripture, the need for such confirmatory signs ended. Today we can determine who speaks for God by comparing their teaching with God’s revelation in Scripture.
God still performs miracles in response to the prayers of His people. They are not, however, public signs like those in the apostolic era. The greatest of all miracles God performs today is the transformation of rebellious sinners into His beloved children, who are becoming like His Son. Such miracles occur in the life of the church that is committed to the fulfillment of its spiritual duties.
c) It Was a Sharing Church(2:44–46a)
In these early days, before strife and divisions affected the church, all who believed were together. They possessed not only a spiritual unity but also a practical oneness. That they had all things in common does not, as some imagine, indicate communal living. That this was not a primitive form of communism is evident from the imperfect tense (Denoting continuous past action) of the verbs translated in Acts 2:45 of selling and distributing/sharing (cf. 4:34). Communism is a sharing of goods, but it is an enforced sharing on the basis that no one has the right to own anything. Communism is compulsory; therefore it has nothing whatever to do with generosity. Peter himself endorses the right to private property (see Acts 5:3–4) (Boice, J. M. (1997). Acts : An expositional commentary (59). Grand Rapids, Mich.: Baker Books.)
They did not at any point sell everything and pool the proceeds into a common pot. Such a principle for Christian living would have obviated the responsibility of each believer to give in response to the Spirit’s prompting (cf. 1 Cor. 16:1–2). They stressed the joy of voluntary giving. Thus Paul wrote, “Let each man give just what he has decided in his heart, not reluctantly or under compulsion, for God loves a cheerful giver” (II Cor. 9:7 (Kistemaker, S. J., & Hendriksen, W. (1953-2001). Vol. 17: New Testament commentary : Exposition of the Acts of the Apostles. New Testament Commentary (115). Grand Rapids: Baker Book House).
Further, it is clear from verse 46 that individuals still owned homes. What actually happened was that personal property was sold as any had need. Their goods were not evenly distributed but were given to meet needs as they arose (Walvoord, J. F., Zuck, R. B., & Dallas Theological Seminary. (1983-). The Bible knowledge commentary : An exposition of the scriptures (Ac 2:44–45). Wheaton, IL: Victor Books.).
Of first consideration was that of the needs from among the congregation. That is why Paul stressed in Galatians “Let us do good to all people, especially to those who belong to the household of the [Christian] faith” (Gal. 6:10) (Kistemaker, S. J., & Hendriksen, W. (1953-2001). Vol. 17: New Testament commentary : Exposition of the Acts of the Apostles. New Testament Commentary (115). Grand Rapids: Baker Book House.)
When we talk about our participation in God, we are talking about a “sharing in.” But this “sharing in” also results in a “sharing out.” In other words, these Christians, who enjoyed their close fellowship, inevitably shared what they had with one another. Recall, "Fellowship" (koinonia) is based on the idea of having things in “common,” “participating in something together,” or “sharing.” Koinonia has a variant closely related to it, koinonikos, which means “generous.”
Those who share in God share in God’s nature, which includes generosity, and they are generous with those around them (Boice, J. M. (1997). Acts : An expositional commentary (59). Grand Rapids, Mich.: Baker Books.).
Sharing was not limited to material things but included spiritual benefits and ministry as well. In Acts 2:46, Luke notes that day by day they continued with one mind to meet in the temple. They went to the Temple for the hours of prayer (cf. 3:1). They had every right to continue to use the Temple, since Jesus had claimed it as His Father’s house. They are still found going to the Temple in Acts 21:26 and probably continued until it was destroyed in A.D. 70.
The Christian presence in the temple testifies not only to their remaining faithful to their Jewish heritage but also evidences their zeal for witness. In Jerusalem the temple was the primary place where crowds would be found, and there the Christians went to bear their witness (3:11–12; 5:21, 42).
• One of the challenges of a Christian community is to actually spend time among non-Christians. This Christian community did not wait for non-Christians to come to them, but went to where the non-Christians were, at this time, the temple.
• Ideally, for example, community groups should involve the community. For us to bear witness to Christ, we need to intentionally be among non-Christians.
Please turn to 1 John 3
If the temple was the place of witness, homes were the place for fellowship. They were breaking bread in their homes/from house to house. That they received their food/were taking of meals together to the love feast that accompanied the Lord’s Supper. In the intimacy of the home setting, a common meal was shared together, probably including the Lord’s Supper as well. It was a time marked by rejoicing in their fellowship with one another and with the Spirit and by their own openness and sincerity (aphelotēs) (Polhill, J. B. (2001). Vol. 26: Acts (electronic ed.). Logos Library System; The New American Commentary (121–122). Nashville: Broadman & Holman Publishers.).
1 John 3:16-18 [16]By this we know love, that he laid down his life for us, and we ought to lay down our lives for the brothers. [17]But if anyone has the world’s goods and sees his brother in need, yet closes his heart against him, how does God’s love abide in him? [18]Little children, let us not love in word or talk but in deed and in truth. (ESV)
• "The Living Church" manifests this same pattern: joining corporately for worship and instruction, and meeting in home groups for fellowship and nurture (Larkin, W. J., Briscoe, D. S., & Robinson, H. W. (1995). Vol. 5: Acts. The IVP New Testament commentary series (Ac 2:44). Downers, Ill., USA: InterVarsity Press.).
The Christians assembled for the apostles’ teaching, fellowship, breaking of bread, and prayer (Acts 2:42). They did not do their evangelizing by inviting people to meetings on Sunday but by witnessing to those with whom they came in contact throughout the week. When people did get converted, they were then brought into the fellowship and warmth of the house church to be fed and encouraged (MacDonald, W., & Farstad, A. (1997). Believer’s Bible Commentary : Old and New Testaments (Ac 2:47). Nashville: Thomas Nelson.).
d) It Was a Joyful Church(2:46b–47a)
with glad and generous/sincerity of heart, [47]praising God
It comes as no surprise that a unified, miraculous, sharing church was also a joyful church. Agalliasis (gladness) is the noun form of the verb agalliaō, which means “to rejoice.” One of the key reasons for that joy was the generous/sincerity of heart they manifested. Aphelotēs (generous/sincerity) appears only here in the New Testament. It literally means “simplicity” and derives from a root word meaning “free from rocks,” or “smooth”. There were no stones of selfishness in their hearts. (A. T. Robertson, Word Pictures in the New Testament [1930; reprint, Grand Rapids: Baker, n.d.], 3:39–40).
Please turn to Philippians 2
The reference in the beginning of Acts 2:47 notes that Praising God also produced joy. To praise God is to recite His wonderful works and attributes. The goal of the first fellowship was to exalt the Lord, and that produced true happiness. Those who glorify themselves will never know lasting joy. Joy comes to those who give God glory. Paul expressed that truth to the Philippians when he wrote,
Philippians 2:1-2 [2:1]So if there is any encouragement in Christ, any comfort from love, any participation in the Spirit, any affection and sympathy, [2]complete my joy by being of the same mind, having the same love, being in full accord and of one mind. (ESV)
Illustration: The German philosopher Schopenhauer compared the human race to a bunch of porcupines huddling together on a cold winter’s night. He said, “The colder it gets outside, the more we huddle together for warmth; but the closer we get to one another, the more we hurt one another with our sharp quills. And in the lonely night of earth’s winter eventually we begin to drift apart and wander out on our own and freeze to death in our loneliness.” Christ has given us an alternative—to forgive each other for the pokes we receive. That allows us to stay together and stay warm. (Wayne Brouwer, Holland, Michigan, quoted in Leadership, p. 68)
3) Spiritual Impact (Acts 2:47b)
The dynamic corporate life and spiritual character of the church had great impact. Two features of that impact appear in the end of Acts 2:27.
a) They Were an Attractive Church (2:47b)
and having favor with all the people (2:47b)
Their duties and character granted them favor with all the people. They were still going to the Temple and being open about their faith, so that all could see and experience their transformed lives. They proved true the words of Jesus:
John 13:35 [35]By this all people will know that you are my disciples, if you have love for one another." (ESV)
b) They Were a Growing Church (2:47c)
And the Lord added to their number day by day those who were being saved. (2:47c)
That the Lord added to the church those who were being saved reminds one that God is sovereign in salvation (cf. 5:14). That is, the Lord is the agent in the work of saving his people (Kistemaker, S. J., & Hendriksen, W. (1953-2001). Vol. 17: New Testament commentary : Exposition of the Acts of the Apostles. New Testament Commentary (114). Grand Rapids: Baker Book House.)
The meaning of the verb phrase were being saved is temporal and not theological, that is, Luke is not concerned in this passage to present a theory of salvation as a progressive experience; rather he is saying that day by day the Lord kept adding to their group those people who became believers. Those who were being saved may be shifted into the active, for example, “those whom God was saving.” (Newman, B. M., & Nida, E. A. (993). A handbook on the Acts of the Apostles. UBS handbook series; Helps for translators (66). New York: United Bible Societies.)
The imperfect tense of the verb translated added, along with the phrase day by day, indicates that people were continually being saved as they observed the daily conduct of the believers. So unified, joyful, and Spirit-filled were they that their very existence was a powerful testimony to the truth of the gospel. True evangelism flows from the life of a healthy church.
Quote: John Stott draws this all together centered on the aspect of relationships:
Looking back over these marks of the first Spirit-filled community, it is evident that they all concerned the church’s relationships. First, they were related to the apostles (in submission). They were eager to receive the apostles’ instruction. A Spirit-filled church is an apostolic church, a New Testament church, anxious to believe and obey what Jesus and his apostles taught. Second, they were related to each other (in love). They persevered in the fellowship, supporting each other and relieving the needs of the poor. A Spirit-filled church is a loving, caring, sharing church. Third, they were related to God (in worship). They worshiped him in the temple and in the home, in the Lord’s Supper and in the prayers, with joy and with reverence. A Spirit-filled church is a worshiping church. Fourthly, they were related to the world (in outreach). They were engaged in continuous evangelism. No self-centered, self-contained church (absorbed in its own parochial affairs) can claim to be filled with the Spirit. The Holy Spirit is a missionary Spirit. So a Spirit-filled church is a missionary church (Stott, The Message of Acts, 87.).
The world does not really know what it needs. It does not even know what it wants. But what it needs and wants (or needs to want) are those relationships (Boice, J. M. (1997). Acts : An expositional commentary (62). Grand Rapids, Mich.: Baker Books.)
(Format Note: Some base commentary from MacArthur, J. (1994). Acts (76–91). Chicago: Moody Press.)
