Acts 2:42-47 (NRSV)
42 They devoted themselves to the apostles’ teaching and fellowship, to the breaking of bread and the prayers.
43 Awe came upon everyone, because many wonders and signs were being done by the apostles. 44 All who believed were together and had all things in common; 45 they would sell their possessions and goods and distribute the proceeds to all, as any had need. 46 Day by day, as they spent much time together in the temple, they broke bread at home and ate their food with glad and generous hearts, 47 praising God and having the goodwill of all the people. And day by day the Lord added to their number those who were being saved.
Acts 2: 42-47, a segment that begins in verse 41, demonstrate that this was no flash-in-the-pan, momentary outburst. This experience produced a warming, sustaining flame that served as a glowing center for a growing community of faith. The Holy Spirit may have descended in the shape of wind and fire, but the Holy Spirit immediately takes on a new form - that of the Christ-body community. We need to compare these verses with 4:32-35 and 5:12-16. These verses are editorial summaries of the first Christian community.
Luke encapsulates everything he wants to illustrate about the strength and unity and commitment of this infant church. 42 They devoted themselves (προσκαρτεροῦντες, steadfastly continuing to do something with intense effort, with the possible implication of despite difficulty — to devote oneself to, to keep on, to persist in), they were all in totally committed, the opposite of half-hearted. They totally bought in. Jesus hinted at the need for complete surrender in his encounters with several disciple wannabes. One fellow said he was going to follow Jesus but had to attend a funeral. Another said he was going to follow Jesus but had to say goodbye to his family. Jesus knew that these would-be disciples did not have total buy-in. “No one who puts a hand to the plow,” he said, “and looks back is fit for the kingdom of God” (Luke 9:62).
Congregations have a mix of people at different stages in their faith journey. Thus, not everyone is “all in.” Dare I suggest that not all clergy are all in? in fact, many clergy are among the most questioning and even doubting of the faith community. They are often clergy precisely because of they want to pursue the questions they have. The other side of being all in, however, is that when it comes to following Jesus, we devise schemes to make it appear that really, the New Testament is not clear what it means to follow Jesus. We realize that once we understand, we must do. Thus, rather than admit we do not want to do, we kick up intellectual dust and pretend we do not understand.[1] Among the seven letters to churches that open the Book of Revelation is one to a church that was neither not nor cold; a lukewarm gathering the risen Lord will reject (Revelation 3:15-16). Luke is going on to describe four telltale marks that together create this body of believers. We could understand them as marks of spiritual maturity.
First, Luke directs us to their devotion to the apostles’ teaching (διδαχῇ). Serious followers of Jesus want to know all they can know. They are eager to drink at the fountain of knowledge. They are interested in what the Bile has to say. We need to be in the word of God.
“How can young people keep their way pure? By guarding it according to your word” (Psalm 119:9).
“I treasure your word in my heart so that I may not sin against you” (Psalm 119:11).
“As newborn infants, long for the pure, spiritual milk, so that by it you may grow unto salvation” (1 Peter 2:2).
“This book of the law shall not depart out of your mouth; you shall meditate on it day and night, so that you may be careful to act in accordance with all that is written in it. For then you shall make your way prosperous, and then you shall be successful” (Joshua 1:8).
This early community accepted the instruction of the apostles. Here is the foundation upon which the Christian movement rests. Teaching is a forward-looking, even next generation art. The apostles are not depicted in the gospels as authoritative interpreters of Jesus’ life and teachings. They are customarily portrayed as uncomprehending or confused or even obstructionist (e.g., Matthew 16:23), and their reliability as teachers of Jesus’ way, at least during his lifetime, could hardly be vouchsafed. The decisive turning point in their experience as followers of Jesus occurs at the resurrection and ascension of Jesus, with the concomitant coming of the Holy Spirit (Acts 1:1-8). The “power” promised the apostles with the arrival of that Spirit (1:8) may refer not only to their miraculous ability to heal (referred to only marginally in the Gospels, e.g., Mark 6:13), but also to a newfound clarity and comprehension of Jesus’ identity in God’s plan of salvation, the core of Christian instruction. The apostles took the lead in forming the community in Jerusalem. We should understand this teaching as an understanding of scripture through the new revelation of God in Jesus Christ. While the uninitiated multitudes heard much preaching from the apostles, a slightly different message is presented to those who have already experienced and confessed the power of Christ's Spirit. Before the faithful community, the apostles engage in teaching. While this teaching undoubtedly relies heavily on the continued proclamation of the gospel, it also gives something more. The apostle's task is to take a community that had witnessed the power of Pentecost and help it understand what that experience demands of the church. The apostles seek to answer the question of where the church must go next. Instead of fueling a continual wildfire experience, the apostles' teaching and their listeners' devotion allows faith to remain ablaze, but controlled, so that others may see it, approach it, and be warmed - possibly even ignited - by it. There is an adage: The place for the fire is in the fireplace.
The creeds of the church came to affirm that one of the important qualities of the church is that the church must be apostolic. The way the church is apostolic is to heed the teaching of their writings. It takes time with the Word of God, for we need to learn its rhythms. One can study it like any other ancient text, one can master it, and one can increase greatly in knowledge. Yet, if we stop there, we stop short of what the Bible wants of us. We study the Bible not primarily to learn what to do as Christians but how to be as Christians. As we understand from Scripture who we are and what we are becoming, the doing part of our faith will practically take care of itself.[2]
Second, Luke wants us to know they devoted themselves to fellowship (κοινωνίᾳ). The orientation of human beings is toward community. We are social creatures. We find our identity in community. Our first community, the family, we do not choose. However, as we age, we choose the groups of which we will be a part. The choices we make say important things about who we are and whom we desire to be. Those who received baptism met together in homes and in the temple and had their meals together. We know that fellowship often happens at meals. The importance of the meal is not simply the food, but the opportunity for fellowship. The seeds sowed by the apostles’ teaching need fertile soil in which to germinate. Thus, it is that Luke next highlights what is arguably the most special gift the Holy Spirit bestowed on these new believers - the ability to become a true fellowship community. Earlier in Chapter 2, Luke took pains to establish just how diverse this group was (2:5). Yet, they now find themselves able to form an enduring, cohesive community. It is the ongoing acceptance and celebration of this fellowship that makes it possible for them to continue to experience "wonders and signs" (v.43) instead of dissolving into a bickering band of complainers and critics. The unique nature of this fellowship is evident in verses 44-45. This fellowship bonds the people together so tightly that they willingly give up their individual economies in order to support the whole group ("... sell their possessions and goods and distribute the proceeds to all ..."). The believers are so on fire with their faith and fellowship that they joyfully burn all those labels marked "mine." Indeed, this first example of faith and fellowship gives a special depth of meaning to the term koinonia that will challenge all later generations of Christian communities.
Third, Luke emphasizes that they devoted themselves to the breaking of bread, an expression peculiar to Luke in the NT (the only other occurrence being at Luke 24:35, in the story of Jesus’ post-resurrection encounter with two disciples at an inn on the road to Emmaus). The fellowship refers to the community of goods that expresses and strengthens community of spirit because of the sharing of the gospel and all the benefits received in the apostolic community from God through Jesus Christ. We do not know if such meals and fellowship had, as their center, the presence of the risen Lord as the giver of bread and wine. However, at the breaking of bread the early Christian community was aware of continuing table fellowship with its crucified and risen Lord.[3] They met in the homes of the members, like Mary’s house. One of the primary ways these new believers continue to practice community-mindedness is at table - breaking bread together. Since humanity's earliest tribal days, eating together has functioned as far more than simply a collective effort to get rid of hunger pangs. Throughout history, the pangs of solitude, insecurity and loneliness have also found their ease at the common table. A person was never more vulnerable than when at table. Before gathering around a table, weapons had to be taken off and laid aside. Jesus himself provided a clear model of witnessing through eating and drinking. Many of Jesus' most poignant messages and his sharpest denouncements came while he was at table with one group or another. Jesus not only broke bread with any and all types of people. He usually broke through the protective shells of his table companions at the same time. Mealtimes with Jesus meant soul food as well as body food. Jesus was heavily criticized for the sorts of people he sat at table with - they were too rich or too poor, too sanctimonious or too sinful. However, Jesus' example perfectly reflected the kind of community that now found itself gathered together for everyday sustenance, solace and support. Drawn from diverse lands, with different foods and formats, different dining traditions and customs, mealtimes could have been one of the most difficult, fracturing events in this new community's life. Instead, we find in verse 46 that they celebrate their meals "with glad and generous hearts." Some scholars have suggested that this joy issued from the church's conviction that Jesus' messianic return was imminent. If so, what expectation must have met every table gathering before the bread was broken. Each time Jesus' name was invoked must have been heavy with hopefulness. However, there is no good evidence for eschatological overtones to this text, just as there is no palpable reason to conclude that Luke is referring here to formal, ritualistic Eucharistic meals. At this stage of the church's life, there was probably no formal distinction in meals. Simply dining together was enough to invite the spirit of Christ into their midst once again.
Fourth, Luke focuses upon their devotion to the prayers (προσευχαῖς). The new Christian community prays together. All those from the Jewish tradition already have been steeped in a daily ritual of devotions. Verse 46 reveals that these new Christians still attend the temple for daily study and prayer. Thus, while so much about their lives and faith is new, these early Christians continue to abide by some longstanding, traditional modes of reaching for transcendence. It is interesting to note that there is apparently a significant amount of tolerance for new Christians within the entire Jewish community. Not only do Christians still go to the temple, the temple authorities still let them in to pray and study. Indeed, since the text specifies that they spent "much time" in the temple, this seems to suggest they were spending more time than would normally be observed fulfilling the traditional Jewish schedule of daily devotions.
Luke takes great care to conclude the tremendous events of Chapter 2 with these community-oriented, bodybuilding characteristics. No one is singled out as "leader" in this community - not even Peter. The only "individual" given special attention and held up for honor here is the "person" of the Holy Spirit.
Luke 2: 43-47 are simply specific examples of what a Christian community, built on these four tenets, may expect. One example of their altered way of life is genuine awe at what God has one through signs and wonders among the people. 43 Awe (φόβος) came upon everyone (ψυχῇ). Let us consider how Luke uses the term “fear.” Fear overwhelmed Zechariah when he had a vision of an angel (Luke 1:12). When Zechariah could speak again fear came over the neighbors (1:65). Fear was the response of the shepherds to the vision of the angels (2:9). Witnessing Jesus heal the paralytic and forgive his sins, the crowds were in awe (5:26). Fear seized the crowd when they witness of the son of the widow of Nain, which led to glorifying God (7:16). With the healing of the demoniac, the crowds are afraid and ask Jesus to leave (8:37). People who witness the signs of the coming of the Son of Man will faint with fear (21:26). With the death of Ananias and his wife in the presence of the community fear seized all heard of it (Acts 5:5, 11). Healings through Paul in Ephesus created awe among the people that led to the praising of God (Acts 19:17). Luke then informs us of why the community responded with such awe: because many wonders (τέρατα) and signs (σημεῖα) were being done by the apostles. Luke understands Jesus warned against demanding God give them a sign. Opponents of Jesus demanded signs from heaven (Luke 11:16). An evil generation asks for a sign, but the only sign will be that of Jonah (11:29). Herod hoped Jesus would perform a sign for him (23:3). However, as we turn to Acts, signs and wonders are important. God performed signs and wonders through the deeds of Jesus (2:22). The prayer of the people is that the outstretched hand of God would perform signs and wonders through the holy servant Jesus (4:30). Signs and wonders were done through the apostles (5:12). Stephen performed wonders and signs among the people (6:8). The Lord performed wonders and signs to liberate the Hebrew people from Egypt (7:36). The Lord testified to the truth of the word of grace given through Paul and Barnabas by granting signs and wonders done through them (14:3). Paul and Barnabas told of the signs and wonders done through them at the Council in Jerusalem (15:12). A second example of the altering of their way of life is the freedom the believing community has with their possessions. 44 All who believed (πιστεύοντες) were together and had all things in common (κοινά); 45 they would sell their possessions and goods and distribute the proceeds to all, as any had need. The way of life adopted by this community suggested that material things did not have a hold upon them. In the church of today, every time we receive the offering, we are giving visible, tangible expression to the materiality of the Christian faith. We are lifting ordinary things like bread, wine, and money and saying that because of the life, teachings, death, and resurrection of Jesus, these ordinary things take on new significance for us. The offering is your chance to do something. The offering is, in a way, the test of our worship. Is this service only a time to sing a few hymns, think a few lofty thoughts, feel a few warm fuzzies, and go home to a big meal? Or is this a time to "put our money where our mouth is"? Remember how Jesus noted that our hearts are usually where our money is and vice versa. The offering is not an unwarranted intrusion; it is the acid test of what we are about. It yokes our faith to our jobs, our daily cares and concerns, what we shall eat, what we wear, where we live, how we vote. We should not apologize or be embarrassed by this act of worship, for it is an act that typifies the peculiar Christian stance toward the world, a stance typified by the person of Jesus himself.[4] The offering is the link, the necessary connection between our intentions and our deeds, our spiritual impulses and our materialistic commitments. The offering reminds us that Christian worship is an ethical affair. A Christian does in church on Sunday that which he or she does Monday through Saturday in the world, namely, to offer one's life to God. Our actions, our gifts, our deeds are our offering, our way of giving back to the God who has so graciously given to us. I should add that the instinct of the apostles to duplicate in the first community of believers what they had with Jesus was natural and good. We ought not to see here some form of communitarian or communist political agenda. As the church expanded, such an attempt rightly fades in favor of a different approach in which people continue to work, own property, but now learning to share generously with others. A third example is that they way of life is one of devotion to each other that itself becomes a witness to others. The way of life adopted by this community was open and receptive to others. 46 Day by day, as they spent much time (προσκαρτεροῦντες, as in verse 42 translated as devoted) together (ὁμοθυμαδὸν, they were in one accord) in the temple, they broke bread at home and ate their food with glad (ἀγαλλιάσει, joy being the fruit of faith) and generous (ἀφελότητι, sincere)hearts, 47 praising (αἰνοῦντες) God and having the goodwill (χάριν) of all the people. And day by day the Lord added to their number those who were being saved (σῳζομένους). When judgment comes, God assures the Christian community of salvation.
I like what I am reading here about this first community of Christians. It sounds as if this community is in the zone.
The 1999 movie For Love of the Game did not receive good reviews. Kevin Costner is a pitcher in his last game for the Detroit Tigers. The Yankees were his opponents. The movie consists of flashbacks between the game and the five-year relationship he had with Jane, a woman who has just decided to walk out of his life. By the third inning, his catcher tells him he is in the zone. He must have been, for much of the game he spent thinking back on this relationship. By the sixth inning, he looks up to the scoreboard and sees 0 runs, 0 hits, and 0 errors. He asks his catcher if anyone has been on base, and the response was no. Now, his forty-year-old body started aching. He struggled through the next couple innings. In the ninth inning, he still has a perfect game. He offers a brief prayer, apologizing for saying anything to God at all, for God has more important things to do than think about this baseball game. However, if the pain in his shoulder could just go away for ten minutes, he sure would appreciate it. Then, he says, “Clear the mechanism.” In other words, he tries tuning out the Yankee crowd and focusing on pitching strikes. With some great fielding, his last game is a perfect game.
The Zone. The sweet spot. The effortless present. If you are a hitter, you have no trouble getting a base hit. If you are a basketball player, the basket looks as large as a hula hoop. In golf, every swing is effortless and flies straight and true. College coaching legend Dean Smith says the Zone is “where time stands still and performance is exquisite.” Richard Keefe, the director of sport psychology at Duke University, explores this phenomenon in a book called On the Sweet Spot: Stalking the Effortless Present (Simon and Schuster, 2003). He describes the Zone as a state of mind and body in which action and reaction seem to happen automatically, a state that people can enter while hitting a ball, playing a musical instrument, or even typing on a word processor.
Studies concerning how the brain functions fascinate me. Most people have heard of right and left-brain functions, the logical and the emotional functions of the brain. Certain parts of the brain control certain functions. One can even re-train the brain. Keefe writes that this is how disciplined practice and visualization help you improve performance. “The more you do something, the more the brain changes to devote its energy to that function.” The more you practice, the more you train your brain in a way that creates flawless mechanical motion. For example, brain-imaging studies of professional piano players show they do not actually think about hitting the keys on the piano; instead, their brain neurons fire in areas associated with mechanical motion rather than consciousness. Great players — whether they are on the piano or on the basketball court — do not have to think about what they are doing. They just do it.
You will need to practice. You will also need to visualize yourself getting it done. When I first picked up a tennis racket, I had to concentrate, visualize, and practice. I watched Jimmy Connors in particular. Finally, while on the tennis court at Indiana Wesleyan, it happened. I hit the ball with top spin. In some games, I could not miss. Visualization is like warming up the brain before warming up the body.
The Effortless Present is a zone of automatic action, reached by practice and visualization. It takes us beyond stress and self-doubt to an experience of truly optimal performance.
Meditating upon Luke says here about the first community believers ought to stimulate us today to reflect upon our communities in way that will help them get into the zone.
[1] Inspired by Soren Kierkegaard: “The Bible is very easy to understand. But we Christians are a bunch of scheming swindlers. We pretend to be unable to understand it because we know very well that the minute we understand, we are obliged to act accordingly”
[2] Josh McDowell in See Yourself As God Sees You.
[3] Pannenberg, Systematic Theology Volume 3, 283.
[4] William Willimon, 2002, “Glad and Generous Hearts.”
Good thoughts
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