A united front

Saul’s dramatic transformation was evidenced by his immediate preaching of the gospel in Damascus where he had previously planned to arrest Christians and “bring them bound unto Jerusalem” (Acts 9:2). Luke said, “And straightway he preached Christ in the synagogues, that he is the Son of God. But all that heard him were amazed and said; Is not this he that destroyed them which called on this name in Jerusalem, and came hither for that intent, that he might bring them bound unto the chief priests? But Saul increased the more in strength, and confounded the Jews which dwelt at Damascus, proving that this is very Christ” (Acts 9:20-22).

Saul’s conversion had two profound effects on the spread of the gospel. First, Luke said Paul’s transformation “confounded the Jews” (Acts 9:22). The Greek word translated confounded, sugcheo (soong-kheh´-o) means to commingle promiscuously (G4797). The phrase we might use today would be “sleeping with the enemy.” In a figurative sense, sugcheo can mean to throw an assembly into disorder or to perplex the mind. You might say the Jews were caught off guard;  they were unable to process the news that Saul had gone over to the other side. The second effect of Saul’s conversion was that he was able to convince people that God was really at work. Luke said Saul was “proving that this is very Christ” (Acts 9:22). In other words, people couldn’t dispute the fact that Saul had changed dramatically.

The Greek words Luke used that are translated confounded and proving are derived from the same root word, sun (soon) which denotes union; with or together, “i.e. by association, companionship, process, resemblance, possession, instrumentality, addition” (4862). What was happening was that the gaps were being filled in and the gospel was no longer able to be disputed. It was evident from the miracles that were taking place and the dramatic changes people were witnessing that Jesus’ gospel message really was true.

Saul’s conversion was a significant turning point in the spread of the gospel because he was viewed as a respectable Jewish citizen. His collaboration with the Jewish council to stamp out Christianity made Saul a serious threat once he switched sides and began preaching the gospel. It says in Acts 9:23-25, “And after that many days were fulfilled, the Jews took counsel to kill him. But their laying await was known of Saul. And they watched the gates day and night to kill him. Then the disciples took him by night, and let him down by the wall in a basket.” The threat on Saul’s life made his conversion even more believable. As a result of the danger he faced, Saul was accepted into a close inner circle of persecuted believers. A man named Barnabas vouched for his credibility and was able to introduce Saul to Jesus’ twelve apostles in Jerusalem.

The bond that formed between Saul and Jesus’ apostles was a testament to the power of the Holy Spirit to bring unity among believers. Although the apostles were suspicious of Saul and may have resented his miraculous transformation, they didn’t question his loyalty because he was willing to risk his life in order to preach the gospel. When Barnabas took Saul into his confidence, it was just as much an act of faith for him as it was when he sold his property and gave all the proceeds to the church in Jerusalem (Acts 4:36). As a result of Saul being joined together with the apostles, Luke said, “Then had the churches rest throughout all Judea and Galilee and Samaria, and were edified; and walking in the fear of the Lord, and in the comfort of the Holy Ghost, were multiplied” (Acts 9:31).

Chosen by God

Saul of Tarsus, who later became known as the Apostle Paul, started out as a vicious enemy of the church that was located in Jerusalem. When Stephen was martyred for his candid preaching of the gospel, it says in Acts 7:58 that those who stoned him “laid down their clothes at a young man’s feet, whose name was Saul.” Saul was thought of as the “arch-persecutor” of the church (Roman Damascus, p. 1572) because of his violent treatment of believers. Saul’s plan to stamp-out Christianity before it was spread abroad caused him to seek letters from the high priest to the synagogues in Damascus “that if he found any of this way; whether they were men or women, he might bring them bound unto Jerusalem” (Acts 9:1-2). Saul’s reference to Christianity as “the way” may have been meant as a derogatory comment against its gospel message. The night before he was crucified, Jesus told his disciples, “I am the way, the truth, and the life: no man cometh unto the Father, but by me” (John 14:6). It is likely Saul had heard Jesus’ words repeated by his apostles and was determined to prove them wrong.

Luke’s account of Saul’s conversion showed that he was stopped dead in his tracks as he proceeded to carry out his plan of preventing the gospel from spreading through Damascus, the hub of a vast commercial network with far-flung lines of caravan trade reaching into north Syria, Mesopotamia, Anatolia, Persia, and Arabia (Roman Damascus, p. 1572). Luke said:

And as he journeyed, he came near Damascus: and suddenly there shined round about him a light from heaven: and he fell to the earth, and heard a voice saying unto him, Saul, Saul why persecutest thou me? And he said, Who art thou, Lord? And the Lord said, I am Jesus, whom thou persecutes: it is hard for thee to kick against the pricks. (Acts 9:3-5)

Jesus’ message to Saul was intended to make him aware of the fact that he wasn’t doing God’s work, he was hindering it. The statement “it is hard for thee to kick against the pricks” could be simply translated as “Saul, you’re going the wrong way!” Saul’s immediate submission to Jesus’ authority is apparent in his question, “Lord, what wilt thou have me to do?” (Acts 9:6).

Saul’s encounter with Jesus on the road to Damascus resulted in him being blind for three days until a man named Ananias came and laid his hands on him (Acts 9:9, 17). During that time, people may have wondered if Saul had lost him mind or was having a nervous break down. There was no apparent explanation as to why Saul suddenly changed his mind about arresting the Christians in Damascus. The only one who knew what was going on was a man named Ananias, who had received a message from the Lord about Saul’s conversion. Ananias was directed to go to Saul’s location and was told to put his hands on him so that he could recover his sight (Acts 9:11-12), but Luke indicated Ananias was reluctant to obey the Lord’s command because of Saul’s bad reputation. He said:

Then Ananias answered, Lord, I have heard by many of this man, how much evil he hath done to thy saints at Jerusalem: and here he hath authority from the chief priests to bind all that call on thy name. But the Lord said unto him, Go thy way: for he is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel: for I will shew him how great things he must suffer for my name’s sake. (Acts 9:13-16)

 

A divine appointment

In the midst of his success in Samaria, Philip was unexpectedly called to go to the middle of the desert and wait for further instructions. It says in Acts 8:27-31:

And he rose and went. And there was an Ethiopian, a eunuch, a court official of Candace, queen of the Ethiopians, who was in charge of all her treasure. He had come to Jerusalem to worship and was returning, seated in his chariot, and he was reading the prophet Isaiah. And the Spirit said to Philip, “Go over and join this chariot.” So Philip ran to him and heard him reading Isaiah the prophet and asked, “Do you understand what you are reading?” And he said, “How can I, unless someone guides me?” And he invited Philip to come up and sit with him. (ESV)

Luke’s description of the man that Philip encountered in the middle of the desert provides a clearer understanding of what was going on when these two strangers met. First, it’s very unlikely that the Ethiopian was Jewish or had any contact with the temple in Jerusalem. As a foreigner and a man that had been castrated (G2135), the Ethiopian was excluded from being a member of the Jewish congregation (Deuteronomy 23:1). The Ethiopian’s intent when he went to Jerusalem to worship was probably to obtain the ancient scroll that he was reading when Philip joined him in his chariot. It could have been a personal quest that led the Ethiopian to seek out knowledge about God or an assignment from the queen that caused him to travel hundreds of miles to Jerusalem. The Ethiopian’s identification as a man of great authority who had the charge of all the queen’s treasure meant that he was both intelligent as well as financially secure. It’s likely that the Ethiopian’s wealth enabled him to obtain the scroll of Isaiah which probably cost him a substantial amount of money.

It says in Acts 8:32-33 that the place of the scripture which the Ethiopian eunuch read was this, “He was led as a sheep to the slaughter; and like a lamb dumb before his shearer; so opened he not his mouth: in his humiliation his judgment was taken away: and who shall declare his generation? for his life is taken from the earth.” The Ethiopian eunuch seemed to have stumbled upon a passage of scripture that was very relevant to the day in which he lived. With Jesus’ death and resurrection still fresh in everyone’s mind, it seems almost ironic that the Ethiopian left Jerusalem with an ancient prophecy that was directly related to their current circumstances.

After Philip explained to him how he could be saved, the Ethiopian wanted Philip to immediately baptize him (Acts 8:36). Even though they were in the middle of the desert, Luke indicated “they came unto a certain water” (Acts 8:36) and after confirming the Ethiopians decision, Philip complied with his request. Luke stated, “And Philip said, If thou believest with all thine heart , thou mayest. And he answered and said, I believe that Jesus Christ is the Son of God. And he commanded the chariot to stand still: and they went down both into the water, both Philip and the eunuch; and he baptized him” (Acts 8:37-38).

An unusual conversion

Philip, one of the other seven men besides Stephen who was selected to oversee the church in Jerusalem, was bold enough to go down to the city of Samaria and preach the gospel to them (Acts 8:5). Samaritans were despised by the Jews because of their unwelcome presence in the former capital of the nation of Israel. There were many opportunities for Philip to perform miracles in Samaria because of it’s pagan history and continued worship of idols. After the Israelites were expelled from this territory and taken into captivity by the Assyrians, Samaria was resettled by “men from Babylon, and from Cuthah, and from Ava, and from Hamath, and from Sepharvaim” (2 Kings 17:24). These men respected God, but did not serve him. They served their own gods by setting them up in the places where the Israelites had previously worshipped Jehovah (2 Kings 17:29-33).

The many miracles Philip performed in Samaria got the peoples’ attention and caused them to believe in Jesus. It says in Luke 8:9-13:

But there was a certain man, called Simon, which beforetime in the same city used sorcery, and bewitched the people of Samaria, giving out that himself was some great one: to whom they all gave heed, from the least to the greatest, saying, This man is the great power of God. And to him they had regard, because that of long time he had bewitched them with sorceries. But when they believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were baptized, both men and women. Then Simon himself believed also: and when he was baptized, he continued with Philip, and wondered, beholding the miracles and signs which were done.

Simon’s conversion appeared to be genuine, but he didn’t seem to understand that the power of God couldn’t be obtained by external means. After Simon saw that through laying on of the apostles’ hands the Holy Ghost was given to believers, he offered the apostles money in order to obtain the same ability (Acts 8:18-19).

Peter’s response to Simon’s request indicated there was a spiritual problem affecting Simon’s thinking. Peter said, “Repent therefore of this thy wickedness, and pray God, If perhaps the thought of thine heart may be forgiven thee. For I perceive that thou art in the gall of bitterness, and in the bond of iniquity” (Acts 8:22-23). The Greek terms that are translated gall of bitterness and bond of iniquity suggest that Simon was still in spiritual bondage even though he appeared to be saved. One way to describe what was going on would be to say that Simon’s mind had been poisoned, somewhat like a person that has been brainwashed. According to Peter, the answer to Simon’s spiritual problem was to repent and fully submit himself to God. It’s unclear whether or not Simon took that step because his final request made it seem as though his faith had not been genuine. Simon asked Peter, “Pray ye to the Lord for me, that none of these things which ye have spoken come upon me” (Acts 8:24).

The first martyr

Stephen’s appointment to oversee the business of the church in Jerusalem was based on his reputation for accurate testimony about Jesus’ life; as well as the fact that he was filled with the Holy Spirit and had the spiritual gift of wisdom (Acts 6:3). Luke identified Stephen as being “full of faith and power” and noted that he “did great wonders and miracles among the people” (Acts 6:8). As a result of his notable achievements, Stephen’s activities were opposed by certain synagogue members that were most likely jealous of his promotion to a position of leadership (Acts 6:9-10). Stephen was falsely accused of blasphemy, a crime that was punishable by death. When he was brought before the Jewish council to defend himself, Stephen chose to use his trial as an opportunity to preach the gospel to the high priest of God’s temple (Acts 7).

Stephen began his defense by recounting the history of God’s chosen people. With amazing clarity and detail, Stephen reminded the Jewish council that God had been faithful in keeping the covenant he first made with Abraham and then,  later reaffirmed with Abraham’s descendants just before they entered the Promised Land. As he transitioned to his explanation of the New Covenant that was formulated through Jesus’ life, death, and resurrection, Stephen focused on the analogy Jesus used when he was asked for a sign of his deity (John 2:18-19). Stephen declared, “Howbeit the most High dwelleth not in temples made with hands” and then he turned the table on his accusers by stating, “Which of the prophets have not your fathers persecuted? and they have slain them which shewed before of the coming of the Just One; of whom ye have been now the betrayers and murderers: who have received the law by the disposition of angels, and have not kept it” (Acts 7:48, 52-53).

Stephen’s abrupt accusation caused the Jewish officials to be “cut to the heart” (Acts 7:54). In other words, they became fed up and took immediate action to silence Stephen regardless of the consequences. Stephen’s stoning made it look like he had been found guilty of blasphemy, but in reality, he was murdered by an angry mob. Luke said of this incident, “But he, being full of the Holy Ghost, looked up stedfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God, and said, Behold, I see the heavens opened and the Son of man standing on the right hand of God. Then they cried out with a loud voice, and stopped their ears, and ran upon him with one accord, and cast him out of the city, and stoned him: and the witnesses laid down their clothes at a young man’s feet, whose name was Saul” (Acts 7:56-58).

Persecution

The rapid growth of the church in Jerusalem reached a point where the number of people joined together couldn’t be counted. Luke simply said, “And believers were the more added to the Lord, multitudes both of men and women” (Acts 5:14). The growth of the church in Jerusalem was so expeditious that word of what was going on there began to spill over into neighboring cities. Luke recorded that “there came also a multitude out of the cities round about unto Jerusalem, bringing sick folks, and them which were vexed with unclean spirits: and they were healed every one” (Acts 5:16). The scene probably resembled the early days of Jesus’ ministry. After he was rejected in his hometown of Nazareth, Jesus went to Capernaum, a city of Galilee, where he cast out demons and Luke reported, “the fame of him went out into every place of the country round about” (Luke 4:37).

Along with the rapid growth of the church, came the persecution that Jesus experienced when he was on Earth. Peter’s boldness in preaching the message of Jesus’ resurrection against their warning upset the religious leaders and made them intent on stopping his ministry. When they were found preaching in the temple after their escape from prison, Jesus’ disciples were asked, “Did not we straitly command you that you should not teach in this name? and behold, ye have filled Jerusalem with your doctrine, and intend to bring this man’s blood on us. then Peter and the other apostles answered and said, we ought to obey God rather than man” (Acts 5:28-29). Peter and the other apostles’ bold declaration that their allegiance belonged only to God stirred up the wrath of the religious leaders that were questioning them. Their emphatic statement that, “The God of our fathers raised up Jesus, whom ye slew and hanged on a tree” (Acts 5: 30) made it obvious that the apostles intended to work in direct opposition to the religious authority they were being challenged by.

Luke reported that when the religious leaders heard Peter and the other apostles’ declaration of independence, “they were cut to the heart, and took counsel to slay them” (Acts 5:33). Although the apostles were only physically beaten and then released (Acts 5:40-41), the atmosphere in Jerusalem most likely returned to one of hostility and resentment toward Jesus. A more pronounced situation of conflict arose within the church and Luke said, “there arose a murmuring of the Grecians against the Hebrews, because their widows were neglected in the daily ministration” (Acts 6:1). As a result of this conflict, seven men were identified to oversee the activities of the church in Jerusalem (Acts 6:3). Among those chosen, was a man named Stephen (Acts 6:5). Luke said, “And Stephen, full of faith and power, did great wonders and miracles among the people” (Acts 6:8). Because of his immediate fame, Stephen was falsely accused of speaking blasphemy and brought before a religious council to be judged. False witnesses that testified against Stephen, stated, “For we have heard him say, that this Jesus of Nazareth shall destroy this place, and shall change the customs which Moses delivered to us” (Acts 6:12-14).

Discipline

The rapid growth of the church in Jerusalem after Peter began preaching the gospel made it especially vulnerable to chaos and confusion. An unusual aspect of this large congregation was that they shared all their resources. It says in Acts 4:32, “And the multitude of them that believed were of one heart and of one soul: neither said any of them that ought of the things which he possessed was his own; but they had all things in common.” Based on the number of reported conversions (Acts 2:41, 4:4), there may have been as many as 10,000 believers joined together in a communal living situation. Luke’s notation that the believers were “of one heart and one soul” meant that they were united spiritually. There was an inner connection that made these believers think and act as if they were a single entity, something the Apostle Paul referred to as “the body of Christ” (Romans 7:4).

Even though the believers in Jerusalem shared an unusual experience of intimate fellowship, they were not free from conflict or relationship problems. Luke reported an incident where a couple tried to deceive people into thinking they were joined with everyone else, but were actually living a lie. It says in Acts 4:34-5:4:

Neither was there any among them that lacked: for as many as were possessors of lands or houses sold them, and brought the prices of the things that were sold, and laid them down at the apostles’ feet: and distribution was made unto every man according as he had need…But a certain man named Ananias, with Sapphira his wife, sold a possession, and kept back part of the price, his wife also being privy to it, and brought a certain part, and laid it at the apostles’ feet. But Peter said, Ananias, why hath Satan filled thine heart to lie to the Holy Ghost, and to keep back part of the price of the land? Whiles it remained, was it not thine own? and after it was sold, was it not in thine own power? why hast thou conceived this thing in thine heart? thou hast not lied unto men, but unto God.

The pressure to conform to everyone else’s standard may have made Ananias and his wife Sapphira vulnerable to Satan’s influence. Although there was no expectation for this couple to cooperate with the collection of resources, they seemed to feel it was necessary for them to sell their property and at least pretend to give all their money away.

The discipline that was used to correct the situation may have been perceived to be a harsh judgment from God, but it’s likely that is was necessary to correct the situation in such a way that it would send a strong message to those that wanted to take advantage of the generosity of others that God wasn’t going to allow his church to be corrupted by Satan’s influence. After Peter exposed Ananias’ lie, it says in Acts 5:5, “And Ananias hearing these words fell down, and gave up the ghost: and great fear came on all them that heard these things.”

Opposition

It wasn’t long after the church in Jerusalem got started that opposition arose against it. Peter and John were arrested shortly after healing a man that had been crippled his entire life (Acts 3:7). It says in Acts 4:1-3, “And as they spake unto the people, the priests, and the captain of the temple, and the Sadducees, came upon them, being grieved that they taught the people, and preached through Jesus the resurrection from the dead. And they laid hands on them, and put them in hold unto the next day: for it was now eventide.” Peter and John were not discouraged by the opposition they received. In fact, Peter seemed to gain confidence in the fact that they were being treated like criminals. When he was asked how he was able to perform the miracle, Peter gave all the credit to Jesus and declared that the power of his name was responsible for the lame man’s healing (Acts 4:10).

Peter’s boldness didn’t stop with his proclamation of Jesus as Israel’s Messiah. Peter went on to say there was no other name under heaven by which men could be saved (Acts 4:12). The religious leaders’ reaction is recorded in Acts 4:13-16 where it states:

Now when they saw the boldness of Peter and John, and perceived that they were unlearned and ignorant men, they marveled; and they took knowledge of them, that they had been with Jesus. And beholding the man which was healed standing with them, they could say nothing against it. But when they had commanded them to go aside out of the council, they conferred among themselves, saying, What shall we do to these men? for that indeed a notable miracle hath been done by them is manifest to all them that dwell in Jerusalem; and we cannot deny it.

The problem the religious leaders faced was that word had already gotten out about what had happened at the temple that day. In fact it says in Acts 4:4, “Howbeit many of them which heard the word believed; and the number of the men was about five thousand.” As a result of the Holy Spirit’s involvement in what was going on, things were happening very quickly and there didn’t seem to be any way to stop the church’s rapid growth. The religious leaders decided the best thing they could do at that point was to threaten Peter and John and hope they would take their warning seriously (Acts 4:17).

Unfortunately, Peter and John paid no heed to the warning they were given. It says in Acts 4:19-20, “But Peter and John answered and said unto them, Whether it be right in the sight of God to hearken unto you more than unto God, judge ye, for we cannot but speak the things which we have seen and heard.” In other words, Peter and John felt obligated to tell people about Jesus. Their experience was so important to them that these two men were willing to risk being barred from the temple in Jerusalem. After they were released, Peter and John went back to their congregation and shared what happened to them. Then they prayed to God, “And now, Lord, behold their threatenings: and grant unto thy servants, that with all boldness they may speak thy word, by stretching forth thine hand to heal; and that signs and wonders may be done by the name of thy holy child Jesus” (Acts 4:29-30).

The first miracle

Not only did Peter, the apostle that denied he knew Jesus three times (Matthew 26:69-75) get the privilege of preaching the first sermon after Jesus was resurrected, but Peter also got to perform the first miracle of healing. As Peter and John were entering the temple in Jerusalem, a man that Luke described as “lame from his mother’s womb” (Acts 3:2) begged the two apostles to give him some money. Then, Luke said, “And Peter, fastening his eyes upon him with John, said, Look on us. And he gave heed unto them, expecting to receive something of them. Then Peter said, Silver and gold have I none; but such as I have give I thee: In the name of Jesus Christ of Nazareth rise up and walk. And he took him by the right hand, and lift him up: and immediately his feet and ankle bones received strength, and he leaping up stood, and walked, and entered with them into the temple, walking, and leaping, and praising God” (Acts 3:4-8).

His confidence in grabbing the lame man by the hand and lifting him to his feet suggests that Peter was operating under the influence of the Holy Spirit. Although he seemed to be acting impulsively, Peter may have been directed by God to seek out the lame man and to perform this miracle of healing ahead of time. His remark, “such as I have give I thee” was an indicator that Peter knew God wanted him to heal the lame man even though the lame man had not asked him to. The astonishing thing about this miracle of healing was that the lame man’s belief in God didn’t seem to be a factor. Luke said when Peter took the man by the right hand and lifted him up, “immediately his feet and ankle bones received strength” (Acts 3:7). Apparently, the miraculous power of the Holy Spirit was all that was needed to make it possible for the lame man to do something he never had before, walk on his own two feet.

Peter used the healing of the lame man as a springboard to launch his second sermon to the people of Jerusalem. In his follow-up message, Peter emphasized Jesus’ deity by referring to him as the “Holy One” and the “Prince of life” (Acts 3:14-15). Peter also pointed out that it was faith in the name of Jesus that caused the lame man to be able to walk. He said, “And his name through faith in his name hath made this man strong, whom ye see and know: yea, the faith which is by him hath given him this perfect soundness in the presence of you all” (Acts 3:16). Peter’s identification of the source of his miraculous power as the name of Jesus makes it seem as if the mere mention of Jesus’ name made it possible for the lame man to be converted. It’s possible, the lame man put his trust in Jesus at the moment Peter said, “In the name of Jesus Christ of Nazareth rise up and walk” (Acts 3:6).

Preaching the gospel

The arrival of the Holy Spirit was marked by an unusual display of spiritual capability. Luke said, “And when the day of Pentecost was fully come, they were all with one accord in one place. And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance” (Acts 2:1-4). Luke’s phrase “as the Spirit gave them utterance” meant that their spirits were completely under the control of the Holy Spirit; the words they spoke were His words, not their own (note on Acts 2:4). The fact that the Holy Spirit enabled these men to speak in languages they had not previously learned might not seem all that impressive, but it had particular relevance here because as a result of this miracle there were numerous people of different nationalities and languages that gathered together afterward who were able to pass on the gospel message they heard more effectively (Acts 2:5-12).

Peter’s Pentecostal sermon was the first instance of anyone preaching the gospel after Jesus’s death and resurrection. His message, which was probably delivered to an audience of at least ten thousand people, focused on the fulfillment of prophecy and the bold declaration that “Jesus hath God raised up, whereof we all are witnesses” (Acts 2:32). Peter concluded his sermon with this statement, “Therefore let all the house of Israel know assuredly, that God hath made that same Jesus whom ye crucified, both Lord and Christ” (Acts 2:36). Although Peter’s cutting remarks may have been offensive to some of the people that were gathered together to listen to him preach, his message resulted in about three thousand people accepting Jesus as their savior (Acts 2:41) and a remarkable transformation began to take place in Jerusalem. Luke described what was happening with a simple formula that is still followed today by some fundamentalist churches. Luke indicated the body of believers “continued steadfastly in the apostles’ doctrine and fellowship, and in breaking of bread, and in prayers” (Acts 2:42). In other words, they gathered together regularly to hear the gospel preached to them, they celebrated communion, and collectively prayed for each other.

An unusual aspect of the early church’s behavior was their communal living. Luke said, “all that believed were together, and had all things in common; and sold their possessions and goods and parted them to all men, as every man had need” (Acts 2:44-45). The purpose of this type of living arrangement may have been to facilitate the preaching of the gospel. Since men were typically the only members of the household to earn a living and they had the primary responsibility of preaching the gospel in the early days of the church, sharing resources enabled more families to survive with less income coming in. Even though people weren’t forced to sell their homes and give the money to the church (Acts 5:4), there may have been a collective movement that made it seem like everyone was expected to. Luke’s account of the situation pointed out that everyone “did eat their meat with gladness and singleness of heart,” meaning one of the side effects or end results of preaching the gospel was thankfulness and unity among believers.