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Marvin Vincent · Citado em PreceptAustin
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Vincent adds that sumpleroo in Acts 2:1 is "Used by Luke only. Lit., "was being fulfilled." The day, according to the Hebrew mode, is conceived as a measure to be filled up. So long as the day had not yet arrived, the measure was not full. The words denote in process of fulfillment." (Word Studies in the New Testament)
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Vincent adds that "Echos was the medical term for sound in the ears or head. Hippocrates uses both words together: "the ears (ἀκοαὶ) are full of sound (ἤχου);" and Aretaeus of the noise of the sea, as Luke 21:25." (Word Studies in the New Testament) Suddenly (869)(aphno) is an adjective/adverb which means suddenly, all of a sudden, immediately (at once). BDAG says aphno relates "to a very brief interval between a state or event that precedes and one that follows." Aphno is used 3x in the NT and 6x in the Septuagint. It describes Joshua coming on the enemy suddenly (Josh 10:9), of dread coming on one like a storm (suddenly) (Pr 1:27), of man's appointed time (his death) which will suddenly fall on them (Eccl 9:12), of the sudden disaster that would fall on Jerusalem (Jer 18:22), of the sudden fall of Babylon (Jer 51:8, cp Da 5:26, 27, 28, 31-note). Here are the 3 NT uses describing 3 sudden events - Spirit's coming at Pentecost, a great earthquake liberating Paul and Silas from prison (note it came after their praise and worship service!), and the sudden demise of Paul which was expected after he was bitten by a viper. Acts 2:2 And suddenly there came from heaven a noise like a violent rushing wind, and it filled the whole house where they were sitting. Acts 16:26 and suddenly there came a great earthquake, so that the foundations of the prison house were shaken; and immediately all the doors were opened and everyone's chains were unfastened. Acts 28:6 But they were expecting that he was about to swell up or suddenly fall down dead. But after they had waited a long time and had seen nothing unusual happen to him, they changed their minds and began to say that he was a god. Violent (972)(biaios from bía = violence, impetus, force) means strong, forcible. In secular Greek used to describe "violent death." This is the only NT use of biaios, but it is used 6 times in the Septuagint - Ex. 14:21; Job 34:6; Ps. 48:7; Isa. 11:15; 58:6; 59:19. The use in Exodus is in the context of the Red Sea crossing where "Moses stretched out his hand over the sea; and the LORD swept the sea back by a strong (Heb = az - mighty; Lxx = biaios) east wind all night and turned the sea into dry land, so the waters were divided." (Ex 14:21) The use in Isaiah is also notable... Isaiah 59:19 So they will fear the name of the LORD from the west And His glory from the rising of the sun, For He will come like a rushing stream (Lxx uses biaios = "the wrath of the Lord shall come as a mighty river") Which the wind of the LORD drives." Comment - So in Acts 2:1 biaios is used to describe the coming of the Holy Spirit. Isaiah 59:19-20 describes the triumphant return of the One called "Faithful and True" and "the Word of God" (Rev 19:11-16), the Second Coming of the Lord Jesus Christ. Indeed His coming will be like a "mighty river" when He returns to "wash away" sinners who have been arrayed against Him (cp Rev 19:17-21). The coming of the Holy Spirit in Acts 2:1 on the other hand was to provide power that men might be able to witness to the ends of the earth so that sinners are saved from the wrath to come. (Acts 1:8, 1 Th 1:10). LIke (term of comparison) a violent rushing ("like a violent wind blowing) - Rushing is the verb phero in the present tense, passive voice meaning continually being driven or moved. Have you ever been in a tornado? If you have then you can imagine the sound the 120 persons heard which was like a violent wind blowing. If you have not been in a tornado (hopefully you have not), then listen to the sound of this tornado video - Woe! Now that sounds like a violent wind! But note again it was a sound like a violent rushing but it was not actual wind. This is a supernatural sound, like a blast of God's breath (see pnoe below, esp uses in Lxx). J
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Vincent notes that the verb appeared (horao) is the "word most commonly used in the New Testament of seeing visions. See Mt 17:3; Mk 9:4; Lk 1:11; 22:43; Acts 2:17; 7:35. The kindred noun optasia wherever it occurs in the New Testament, means a vision. See Luke 1:2; 24:23, etc." (Word Studies in the New Testament) Whereas the wind speaks of the power of God, fire speaks of the Presence of God. The Spirit had arrived in power, providing that which we desperately need for service (Acts 1:8). They heard the Spirit's arrival in Acts 2:2 and now they see the Spirit's arrival.
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Vincent adds that rested is singular signifying that "One of these luminous appearances sat upon each."
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Vincent adds that apophtheggomai is a "peculiar word, and purposely chosen to denote the clear, loud utterance under the miraculous impulse. It is used by later Greek writers of the utterances of oracles or seers. So in the Septuagint, of prophesying. See 1 Chronicles 25:1; Deuteronomy 32:2; Zechariah 10:2; Ezekiel 13:19." (Word Studies in the New Testament) Apophtheggomai - 6x in the Septuagint - 1 Chr. 25:1 ( = "to prophesy with lyres"); Ps. 59:7; Ezek. 13:9 - "utter lying divinations"; Ezek. 13:19 "by your lying to My people"); Mic. 5:12 (= "fortune tellers"); Zech. 10:2 (= "the teraphim speak iniquity") ; Acts 2:4; Acts 2:14; Acts 26:25 Gilbrant - In the Septuagint apophthengomai is used of the individuals selected by David to prophesy in the worship of the tabernacle (1 Chronicles 25:1) accompanied by harps, lyres, and cymbals. It was also used of false sources of guidance for Israel such as diviners, false prophets, or soothsayers (Ezekiel 13:9,19; Micah 5:12; Zechariah 10:2). (Complete Biblical Library Greek-English Dictionary) Zodhiates explains "The word "utterance" is the infinitive apophthéggesthai, to form the sounds of the words. They were the sounds of known dialects (Acts 2:6, 8) understood by the people present. Therefore, the "other tongues" that the Holy Spirit enabled the believers to speak at Pentecost were meaningful words and not something which could not be understood. They were not incoherent babblings resulting from a state of ecstasy, but they were deliberate, understandable words energized directly by the Holy Spirit. They were entirely different from glóssa, the unknown tongue (in the singular), practiced among the Corinthians (1 Cor. 14:2, 4, 13, 19, 26, 27). In the Corinthian context, whenever the word glóssa, tongue, is in the plural with a singular personal pronoun, glóssai, it means languages (1 Cor. 14:5, 6, 18, 22, 23), even as in Acts 2:4. The verb apophthéggomai, to utter intelligible and meaningful words, is used also in Acts 2:14 when Peter preached to those present in the upper room. (Complete Word Study Dictionary – New Testament) Related Resources on Tongues and Speaking in Tongues: Caveat - The following are a sampling from hundreds of articles and sermons on Speaking in Tongues. My greatest fear is that disciples of Jesus will read and study and preach and teach Acts 2 and accentuate the issue of tongues while minimizing the crucial importance of our supernatural need to be continually filled with the Holy Spirit in Walking Like Jesus Walked! Is speaking in tongues evidence for having the Holy Spirit? Why had the disciples in Ephesus not received the Holy Spirit (Acts 19:1-7)? What is the Gift of Speaking in Tongues? What does it mean that tongues will cease? What is the spiritual gift of interpreting tongues? What is glossolalia? What is praying in tongues? Is praying in tongues a prayer language between a believer and God? Is cessationism biblical? What is a cessationist? What is continuationism? What is a continuationist? A continuationist, John
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Vincent explains that "since the foreigners present spoke, not only different languages, but different dialects of the same language. The Phrygians and Pamphylians, for instance, both spoke Greek, but in different idioms; the Parthians, Medes, and Elamites all spoke Persian, but in different provincial forms." Acts 2:7 They were amazed and astonished, saying, "Why, are not all these who are speaking Galileans? KJV Acts 2:7 And they were all amazed and marvelled, saying one to another, Behold, are not all these which speak Galilaeans? amazed Acts 2:12; 3:10; 14:11,12; Mark 1:27; 2:12 are not all these who are speaking Galileans Acts 1:11; Mt 4:18-22; 21:11; John 7:52 Acts 2 Resources - Multiple Sermons and Commentaries THE REACTION OF THE JEWISH CROWD They were amazed and astonished - The NET translation combines these two descriptions - "Completely baffled." Both of the verbs are in the imperfect tense picturing this crowd repeatedly amazed and astonished. Their wonder grew and grew at what they were hearing! The sound like a wind drew the crowd, but the sound of Galileans speaking foreign languages captured the attention and awe of the crowd.
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Vincent on Galileans - Not regarded as a sect, for the name was not given to Christians until afterward; but with reference to their nationality. They used a peculiar dialect, which distinguished them from the inhabitants of Judaea. Compare Mark 14:70. They were blamed for neglecting the study of their language, and charged with errors in grammar and ridiculous mispronunciations. (Word Studies in the New Testament) A T
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Vincent on Asia - Not the Asiatic continent nor Asia Minor. In the time of the apostles the term was commonly understood of the proconsular province of Asia, principally of the kingdom of Pergamus left by Attalus III. to the Romans, and including Lydia, Mysia, Caria, and at times parts of Phrygia. The name Asia Minor did not come into use until the fourth century of our era. (Word Studies in the New Testament) Kistemaker - Jews inhabited Asia Minor by the thousands. Therefore, Luke adds the provincial names Phrygia and Pamphylia, located in the southwestern and southern part of Asia Minor respectively. The Jewish historian Josephus records that in the second century B.C., the Syrian ruler Antiochus III deported two thousand Jewish families to Phrygia. During his missionary journeys Paul traveled through Pamphylia (Acts 13:13) and Phrygia (Acts 16:6; 18:23). (Ibid) Acts 2:10 Phrygia and Pamphylia, Egypt and the districts of Libya around Cyrene, and visitors from Rome, both Jews and proselytes, KJV Acts 2:10 Parthians, and Medes, and Elamites, and the dwellers in Mesopotamia, and in Judaea, and Cappadocia, in Pontus, and Asia, 10 Phrygia, and Pamphylia, in Egypt, and in the parts of Libya about Cyrene, and strangers of Rome, Jews and proselytes, Phrygia Acts 16:6; 18:23 Pamphylia Acts 13:13; 14:24; 15:38; 27:5 Egypt Ge 12:10; Isa 19:23-25; Jer 9:26; Hos 11:1; Mt 2:15; Rev 11:8 Libya Jer 46:9; Ezek 30:5; Da 11:43 Cyrene Acts 6:9; 11:20; 13:1; Mk 15:21 Visitors Acts 18:2; 23:11; 28:15; Ro 1:7,15; 2 Ti 1:17 Jews Acts 6:5; 13:43; Est 8:17; Zech 8:20,23 ESV Map of Nations at Pentecost Acts 2 Resources - Multiple Sermons and Commentaries See Map of Pentecost and the Diaspora - Phrygia and Pamphylia, districts of Libya around Cyrene. Phrygia - (Wikipedia)(See map or here) - "Place name meaning, “parched.” In very ancient times the area immediately west of the Hellespont. Later, the people migrated into Asia Minor. During Roman times, Phrygia was a subregion of Galatia, and her people often were slaves or servants. The area remained relatively undefined but contained Antioch of Pisidia, Laodicea, and at times, Iconium. Some of the Phrygians were present in Jerusalem on the Day of Pentecost and heard the gospel in their native language (Acts 2:10 ; compare Acts 16:6 ; Acts 18:23 ). (Holman Bible Dictionary) (More detailed article) Pamphylia - (Wikipedia) (Location of Pamphylia in Roman Empire, another map) - "One of the provinces of Asia Minor. Located in what is now southern Turkey, Pamphylia was a small district on the coast. It measured about eighty miles long and twenty miles wide. One of the chief cities was Perga, where John Mark left Paul and Barnabas during the first missionary journey (Acts 13:13). Other important cities were the ports of Side and Attalia. The New Testament records no other significant events for the early church in Pamphylia, perhaps because of the concentration of non-Hellenized peoples in the region. This would make the spread of the gospel slower and harder to achieve." (Holman Bible Dictionary) (More detailed article) Egypt - "In the first Century of the Christian era, the Jewish population in Egypt numbered about a million people. Most of them lived in the coastal city of Alexandria. In this city, the Jews had translated the Old Testament Scriptures from Hebrew into Greek (Septuagint). To the west of Egypt, Libya had opened its borders to Jewish people who settled in its capital city, Cyrene (6:9; 11:20; 13:1; Matt. 27:32).(Compare Josephus Antiquities 14.7.2 [116–18].)" (Kistemaker) The districts of Libya around Cyrene - (See districts of Libya around Cyrene) "The home of a certain Simon who was compelled to carry Jesus' cross to the place of crucifixion (Matthew 27:32 ). Located in northern Africa, it was the capital city of the Roman district of Cyrenaica during the New Testament era. Cyrenaica and Crete formed one province. Simon of Cyrene may have belonged to the rather large population of Greek-speaking Jews who resided in the city during the first part of the first century A.D." (Holman Bible Dictionary) (More detailed article) Visitors from Rome, both Jews and proselytes - Luke does not use the word residents (See note for discussion of verb katoikeo), but visitors who were "not necessarilyRoman citizens but Jews and converts to Judaism who lived in Rome. Jews in Rome numbered in the tens of thousands in the time of the apostles. In Rome the Jews propagated Judaism and as a result gained numerous proselytes. Among these converts were also many God-fearers, who observed the law of Moses but did not submit to circumcision (see Acts 10:1; and Luke 7:5)." (Kistemaker) Why would Luke use a different word "visitors" to describe the Jews from Rome? As noted below, epidemeo speaks of one who who stays for a while, so these Roman Jews would soon hear the Gospel. Undoubtedly some of these visiting Roman Jews responded to the Gospel presentation and thus would return to the most important city of the Roman Empire as bearers of the Gospel message! Visitors (1927)(epidemeo from epi = upon + demos = people assembled) describes one who lives among another people (only other use Acts 17:21 = "visiting" and not in Septuagint). BDAG - "to stay in a place as a stranger or visitor." The idea is living away from one's home, dwelling among another people, temporarily residing among them or staying in a place as a visitor. Gilbrant - The meaning of epidemeo is well documented in early Greek literature since the Fifth Century B.C. It describes how a stranger or visitor may temporarily “dwell” in a place. It is not used in the Septuagint, but in Acts 2:10 the word is used of Romans who were visiting Jerusalem at the time of Pentecost. Acts 17:21 tells of Paul’s interaction with the Athenian philosophers and “strangers which were there.” (Complete Biblical Library Greek-English Dictionary) Both Jews and proselytes - This probably refers to Roman Jews as well as Roman Gentiles who had converted to Judaism. Proselytes (4339)(proselutos from proserchomai to come near to join) describes a stranger, foreigner, one who comes from his own people to another. In the NT proselutos is a technical term for a Gentile who has come over into Judaism (circumcision, baptism, sacrifice) usually won over from paganism through Jewish missionary efforts and then by submitting to c circumcision (males), self-baptism before witnesses (The Talmud adds that Gentile conversion must be supervised by three Jews - The Talmud of Babylonia) and offering of a sacrifice. Related terms are those reverencing God (Acts 13:43, 50; 16:14; 17:4, 17; 18:7),or those fearing God (Acts 10:2; 13:16, 26).
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Vincent says diaporeo describes "one who goes through the whole list of possible solutions, but finds no way out.” Diaporeo is used only by Luke - Lk. 9:7; Acts 2:12; 5:24; 10:17 (Textus Receptus has it also in Luke 24:4 which has aporeo in most modern manuscripts). Saying to one another, "What does this mean?" (Literally, "what does this wish to be?") - Their primary reaction was incomprehension -- they did not understand what was taking place. They were "dazed and confused" because they could not grasp the significance of the supernatural sign of speech. However, their sincere, honest question prepares them for Peter's Spirit inspired answer. As Paul says in Ephesians 3:20+ Peter's "Gospel answer" would accomplish "far more abundantly beyond all that (they could) ask or think, according to the power that (would soon work) within (them)!" Notice that miracles do not save, but in the case of this group did spark an interest in Peter's proclamation of the saving Gospel. Acts 2:13 But others were mocking and saying, "They are full of sweet wine." KJV Acts 2:13 Others mocking said, These men are full of new wine. They are full of sweet wine Acts 2:15; 1 Sa 1:14; Job 32:19; Song of Solomon 7:9; Isa 25:6; Zech 9:15,17; 10:7; Eph 5:18 THE SPIRITUALLY INSENSITIVE SNEER AT THE SUPERNATURAL SIGNS But - Term of contrast. This should always illicit a question as you study the text - What is being contrasted? Longnecker makes an important observation that "The miraculous is not self-authenticating, nor does it inevitably and uniformly convince. There must also be the preparation of the heart and the proclamation of the message if miracles are to accomplish their full purpose." (Ibid) Mark it down - Miracles do not convert! Others were mocking and saying - These mockers remind us of the Pharisees who heard Jesus' claims and saw His signs and wonders, but "when the Pharisees heard this (THE QUESTION ABOUT WHETHER HE WAS THE SON OF DAVID, THE MESSIAH - Mt 12:23), they said, “This man casts out demons only by Beelzebul (NAME JEWS GAVE SATAN) the ruler of the demons.” (Mt 12:24). Others is heteros indicating others of a different disposition from those amazed and perplexed. The foreign-born Jews were others who were of a different character. They are full of sweet wine - Skeptical scoffers always have to find some explanation for extraordinary miracles, even when it is obvious (now it is possible these skeptics did not have ears to discern the sounds were foreign languages, but clearly some in the crowd did and would have explained why they were amazed and bewildered). They are accusing the Spirit filled disciples of being filled with "spirits," of being drunk, because they heard some speaking foreign languages they did not understand and took these unintelligible sounds to be the result of drunkenness. We've all heard drunks speaking foolishness and even things we cannot understand. As Adrian Rogers said "They were drunk on new wine. They were filled with the Spirit of God. And when they were filled with the Spirit of God they were became free in their spirit." As an aside, when you are misunderstood (or attacked) for your Christian witness, especially when you testify to a miracle (such as your own salvation!), Peter shows us that there are times when we are to take a stand and defend our faith, yet as he said in 1 Peter 3:15+ we should do so "with gentleness and reverence."
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Vincent says that apophtheggomai is a "peculiar word, and purposely chosen to denote the clear, loud utterance under the miraculous impulse. It is used by later Greek writers of the utterances of oracles or seers. Keep in mind that the Jews crucified Jesus for being a blasphemer (declaring He was God), and now only some 50 days later Peter stands up to speak about this One the Jews considered a blasphemer! This is clear evidence of the supernatural boldness of given to Peter by the Spirit. Jews today have a similar vitriolic reaction to Jesus' claims. John MacArthur tells a story - I’ll never forget I went into the office of a rabbi in Hollywood who is the rabbi of the largest temple there and I wanted to just talk to him about Jesus Christ. I got an appointment with him and I went in and I … his name was Bowman, and I said sir, I’d just like to ask you what you think of Jesus Christ. And he looked at his fist and he hit the desk as hard as he could and things just went up and right down again. And he pointed his finger at me and said don’t you ever mention that name in my presence. That’s what he said. And then he says, you don’t know anything about Judaism. He said, you can’t even read the Talmud. I said, let me see a copy. He wasn’t aware that I had had enough Hebrew to barely get by. Well, he didn’t show me a copy, but I spent the time talking to him about everything but Jesus Christ. He refused to mention the name of Jesus Christ. And Men of Judea and all you who live in Jerusalem - In Acts 1:11 we have a similar mode of address - "Men of Galilee." He is focusing on his Jewish audience and like a military general Peter begins by issuing two commands, summed up as know and heed.
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Vincent on kataskenoo - Lit., dwell in a tent or tabernacle. Rendered lodge, Matthew 13:32; Mark 4:32; Luke 13:19. It is a beautiful metaphor. My flesh shall encamp on hope; pitch its tent there to rest through the night of death, until the morning of resurrection. (Word Studies in the New Testament)
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Vincent on patriarch - Applied to David as the father of the royal family from which the Messiah sprang. J Vernon McGee makes an interesting suggestion - Apparently Peter was standing in the temple area. He could point his finger to the sepulchre of David. I have stood in that temple area and I could point my finger up to the top of Mount Zion where David is buried. He is saying, “It is obvious that David wasn’t speaking about himself because his bones are right up there on the top of the hill. His grave is there; his body did undergo corruption. He is not speaking of himself but of Someone whom you and I know, Someone who did not see corruption but was raised from the dead.” That he both died and was buried - Died and buried are both aorist tense signifying this occurred at a definite time in the past. He is saying in essence that David's body did undergo decay. David's tomb was on Mount Zion, where most of the Jewish kings were interred in the same tomb. And his tomb is with us to this day - Neh 3:16 mentions David’s tomb. David's tomb was the visible evidence (the site of which was apparently known in Peter's time) and reminder that David was not the one who fulfilled the prophecy in Psalm 16:8-11.
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Vincent on katanusso - Only here in New Testament. The word does not occur in profane Greek. It is found in the Septuagint, as Genesis 34:7, of the grief of the sons of Jacob at the dishonor of Dinah. See, also, Ps 109:16: "broken in heart."...The radical idea of the word is given in the simple verb nusso, to prick with a sharp point. So Homer, of the puncture of a spear; of horses dinting the earth with their hoofs, etc. Here, therefore, of the sharp, painful emotion, the sting produced by Peter's words. Cicero, speaking of the oratory of Pericles, says that his speech left stings in the minds of his hearers ("De Oratore," iii., 34.) (Word Studies in the New Testament) It is as if the Spirit empowered, Scripturally centered preaching of Peter had taken Israel's tragic state of stupor (katanuxis) and pierced through that stupor (katanusso) with the powerful Gospel of Jesus Christ! Katanusso - 19x in 19v in the Septuagint - Ge 27:38; Ge 34:7; Lev. 10:3; 1 Ki. 21:27; 1 Ki. 21:29; Ps. 4:4; Ps. 30:12; Ps. 35:15; Ps. 109:16; Isa. 6:5; Isa. 47:5; Dan. 10:9; Dan. 10:15 Talk about a change of mind! They are the perfect example of the reaction of a convicted sinner, which is always a component of genuine conversion! "Conviction is the key used by the Holy Spirit to open the heart to salvation." (MacArthur) These convicted Jews were how wide awake and rightly thinking about the Word of Truth! Peter enabled by the Holy Spirit and Holy Word had orchestrated a complete turnaround in their attitude from a spirit of insensibility to a spirit of indictment! Indeed, this is the effect which the Sword of the Living and Active Word of God is able to supernaturally accomplish (Hebrews 4:12,13+)! Dear pastor/teacher, are you handling the "Sword of the Spirit" adroitly and effectively in your preaching (Eph 6:17+, cf 2 Ti 4:2-4, 5+)? If not, your preaching is more like pablum than power!
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Vincent adds "Peter knew the fact that the Gentiles were to be received into the Church, but not the mode. He expected they would become Christians through the medium of the Jewish religion. It was already revealed in the Old Testament that they should be received, and Christ himself had commanded the apostles to preach to all nations." (Word Studies in the New Testament) Cole on the need for the called to call - While salvation, on the one hand, requires that a person call on the name of the Lord (Acts 2:21), on the other hand no one calls on the Lord unless the Lord first calls him to Himself (Acts 2:39). Although Peter may not yet have understood it, those who are far off no doubt referred to the Gentiles. Related Resource: What is the effectual calling/call? Acts 2:40 And with many other words he solemnly testified and kept on exhorting them, saying, "Be saved from this perverse generation!" KJV Acts 2:40 And with many other words did he testify and exhort, saying, Save yourselves from this untoward generation. with many other words Acts 15:32; 20:2,9,11; 28:23; John 21:25 he solemnly testified Acts 10:42; 20:21,24; Gal 5:3; Eph 4:17; 1 Th 2:11; 1 Peter 5:12 kept on exhorting them, saying, "Be saved Acts 16:28-34; Pr 9:6; Luke 21:36; 2 Cor 5:20; 6:17; 1 Ti 4:16; He 3:12,13; James 4:8-10; Rev 3:17-19; 18:4,5 from this perverse generation Mt 3:7-10; 12:34; 16:4; 17:17; 23:33; Mark 8:38 Acts 2 Resources - Multiple Sermons and Commentaries And with many other words - As noted earlier, Luke's summary of the sermon takes less than 5 minutes to read, but the description suggests a much longer message. So "parishioners" don't get any ideas that you can shorten your pastor's sermons by appealing to the brevity of Peter's message in Acts 2! Words (3056)(logos) the general term for speaking, but always with rational content. Peter's sermon was supernaturally, supremely rational as the results attest! He solemnly testified - "He bore witness" (ESV) "Testified with many other arguments" (NAB) This is not a suggestion but an emphatic statement that this is serious business which has to do with their eternal destiny. Eternal punishment is a long time! Solemnly testified (solemnly charged)(1263) (diamarturomai from diá = intensifies meaning conveying idea of "thoroughly" + marturomai = witness, bear witness) means to bear witness, testify earnestly or repeatedly, to charge as it if before witnesses (In 2 Ti 4:1+ before God and Christ Jesus - Who actually are always "Witnesses"!), to exhort earnestly and with authority in matters of extraordinary importance, here the preaching of Christ and Him crucified, resurrected, reigning and returning. It carries the idea of giving a forceful order or directive. This same sobering verb is used in the Septuagint in the following passages in which God warned His Chosen People Yet the LORD warned (Lxx = diamarturomai) Israel and Judah through all His prophets and every seer, saying, “Turn from your evil ways and keep My commandments (THIS IS A CALL TO "REPENT"!), My statutes according to all the law which I commanded your fathers, and which I sent to you through My servants the prophets.” 14 However, they did not listen, but stiffened their neck (REFUSED TO CHANGE THEIR ATTITUDE) like their fathers, who did not believe in the LORD their God. 15 They rejected His statutes and His covenant which He made with their fathers and His warnings with which He warned them (Lxx = diamarturomai). And they followed vanity and became vain, and went after the nations which surrounded them, concerning which the LORD had commanded them not to do like them. (2 Ki 17:13-15, cf 2 Ki 17:6-12)
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Vincent on fellowship - A relation between individuals which involves a common interest and a mutual, active participation in that interest and in each other. The word answers to the Latin communio, from communis, common. Thus Philippians 1:5: "your fellowship in the gospel," signifying co-operation in the widest sense; participation in sympathy, suffering, and labor. Compare 1 John 1:3, 6, 7. Occasionally it is used to express the particular form which the spirit of fellowship assumes; as in Ro 15:26; Heb 13:16, where it signifies the giving of alms, but always with an emphasis upon the principle of Christian fellowship which underlies the gift. Tertullian recounts that when the Roman government became suspicious of the early church, they sent spies into their services. The spies came back and said that the Christians were a peculiar type of folk – they did not have idols, instead they worshiped One by the name of Jesus, who was absent. Then they added, “How those Christians love each other; how they have fellowship (koinonia) one with the other.” That should be the mark of the Christian through all ages. David Guzik has some practical descriptions of the what fellowship should look like among believers: We share the same Lord Jesus. We share the same guide for life. We share the same love for God We share the same desire to worship Him. We share the same struggles. We share the same victories We share the same job of living for Him. We share the same joy of communicating the gospel. Related Resources: Fellowship by Peter Toon - Baker's Evangelical Dictionary of Biblical Theology What is the importance of Christian fellowship? Toussaint: The omission of “and” between “fellowship” and “to the breaking of bread and to prayer” indicates the last two activities are appositional to fellowship. They were continually devoting themselves... to the breaking of bread - "It was a company marked by the table." (Phillips) This refers to the celebration of the Lord's Supper but could also refer to an independent fellowship meal. Certainly the Lord's Supper (the Passover Meal) instituted by Jesus followed an actual meal. Most agree this phrase certainly includes the Lord's Supper. We know that the Lord's Supper or Communion was not optional, for twice in Paul's description he quotes the Lord Jesus as twice saying "Do this," (1 Cor 11:24, 25) and both times "Do" is in the present imperative, which is a command to do this continually. While He did not further stipulate, it seems to me that many, if not most churches do it more "intermittently" (once a month) rather than "continually." This is sad and surely has significant repercussions. Why would that be the case? If Communion is practiced as Paul instructs the church, while it is a celebration, it is also a time for honest self-examination (aka Ps 139:23, 24) and the merciful opportunity to confess and repent of any ongoing sin or sin patterns. Thus the Body of Christ is (at least potentially) purged and purified. To minimize Communion minimizes the confrontation of sins in the lives of the believers in that local Body. And why should Communion exert such a purging, purifying effect? Paul was very clear that Communion is a "dangerous" thing for believers with unconfessed sins. I fear this truth is too often minimized or toned down. Listen to Paul's words (1 Cor 11:26-31)... For as often as you eat this bread and drink the cup, you proclaim the Lord’s death until He comes. 27 Therefore whoever eats the bread or drinks the cup of the Lord in an unworthy manner (BE CAREFUL HERE - PAUL IS NOT SAYING ANY OF US ARE "WORTHY" PER SE - IT HAS TO REFER TO UNCONFESSED SINS. DON'T ABSTAIN FROM COMMUNION BECAUSE YOU THINK YOU ARE UNWORTHY. DO ABSTAIN IF YOU ARE IN BLATANT SIN AND UNWILLING TO CONFESS IT!), shall be guilty of the body and the blood of the Lord. 28 But a man must examine himself, and in so doing he is to eat of the bread and drink of the cup. 29 For he who eats and drinks, eats and drinks judgment to himself if he does not judge the body rightly. 30 For this reason (WHAT REASON?) many (WHAT IS THE ADJECTIVE? NOT FEW!) among you are weak and sick, and a number sleep (SLEEP IS EUPHEMISTICALLY USED TO DESCRIBE A BELIEVER'S DEATH). 31 But if we judged ourselves rightly, we would not be judged.... Comment - When was the last time you heard someone give the preparation for Communion and say "Be careful how you take the Lord's Supper. You could become weak, sick or die if you take it in an unworthy manner."? In 34 years as a believer, I cannot honestly say I have ever heard a pastor emphasize Paul's words of warning. Could this have anything to do with the Church's lack of supernatural power in America? Just asking you to ponder that thought. I can remember one Sunday when we were celebrating Communion and my wife suddenly got up and went to speak with a lady in another part of the church. I had no idea what was transpiring. When she returned, she told me that she could not take Communion with a clear conscience until she went to lady and confessed he unforgiving spirit toward that lady and asked for her forgiveness. She took Paul's warning literally! Let us also mention one other practical blessing that of regularly celebrating the Lord's Supper. In 1 Cor 11:26 notice that this verse is "historical" and "prophetic" - it looks back remembering Christ's death on the Cross, but it also looks forward to the Blessed Hope (Titus 2:13+) of Christ's Second Coming. (See also Vertical Vision). The truth of the Second Coming should motivate a life of holiness (cf 1 Jn 3:2-3+), for what (Who) one is looking for will determine what (Who) one is living for! In short, the Lord's Supper should motivate daily sin confessing and daily sin killing! (cf Col 3:5+). David Guzik makes an excellent point regarding the first church's celebration of communion - Even living so close to the time when Jesus was crucified, they still never wanted to forget what He did on the cross. How much more important is it for us to never forget? (Acts 2 Commentary) John