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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Acts 2:42–47. His three-level outline is real structure in the source text, so it is rendered as structure.
We often speak of the primitive church, and appeal to it, and to the history of it; in these verses we have the history of the truly primitive church, of the first days of it, its state of infancy indeed, but, like that, the state of its greatest innocence.
I.They kept close to holy ordinances, and abounded in all instances of piety and devotion, for Christianity, admitted in the power of it, will dispose the soul to communion with God in all those ways wherein he has appointed us to meet him and promised to meet us.
1.They were diligent and constant inn their attendance upon the preaching of the word. They continued in the apostles' doctrine, and never disowned nor deserted it; or, as it may be read, they continued constant to the apostles' teaching or instruction; by baptism they were discipled to be taught, and they were willing to be taught. Note, Those who have given up their names to Christ must make conscience of hearing his word; for thereby we give honour to him, and build up ourselves in our most holy faith.
2.They kept up the communion of saints. They continued in fellowship (Act 2:42), and continued daily with one accord in the temple, Act 2:46. They not only had a mutual affection to each other, but a great deal of mutual conversation with each other; they were much together. When they withdrew from the untoward generation, they did not turn hermits, but were very intimate with one another, and took all occasions to meet; wherever you saw one disciple, you would see more, like birds of a feather. See how these Christians love one another. They were concerned for one another, sympathized with one another, and heartily espoused one another's interests. They had fellowship with one another in religious worship. They met in the temple: there was their rendezvous; for joint-fellowship with God is the best fellowship we can have with one another, Jo1 1:3. Observe,
(1.)They were daily in the temple, not only on the days of the sabbaths and solemn feasts, but on other days, every day. Worshipping God is to be our daily work, and, where there is opportunity, the oftener it is done publicly the better. God loves the gates of Zion, and so must we.
(2.)They were with one accord; not only no discord nor strife, but a great deal of holy love among them; and they heartily joined in their public services. Though they met with the Jews in the courts of the temple, yet the Christians kept together by themselves, and were unanimous in their separate devotions.
3.They frequently joined in the ordinance of the Lord's supper. They continued in the breaking of bread, in celebrating that memorial of their Master's death, as those that were not ashamed to own their relation to, and their dependence upon, Christ and him crucified. They could not forget the death of Christ, yet they kept up this memorial of it, and made it their constant practice, because it was an institution of Christ, to be transmitted to the succeeding ages of the church. They broke bread from house to house; kat' oikon - house by house; they did not think fit to celebrate the eucharist in the temple, for that was peculiar to the Christian institutes, and therefore they administered that ordinance in private houses, choosing such houses of the converted Christians as were convenient, to which the neighbours resorted; and they went from one to another of these little synagogues or domestic chapels, houses that had churches in them, and there celebrated the eucharist with those that usually met there to worship God.
4.They continued in prayers. After the Spirit was poured out, as well as before, while they were waiting for him, they continued instant in prayer; for prayer will never be superseded till it comes to be swallowed up in everlasting praise. Breaking of bread comes in between the work and prayer, for it has reference to both, and is a help to both. The Lord's supper is a sermon to the eye, and a confirmation of God's word to us; and it is an encouragement to our prayers, and a solemn expression of the ascent of our souls to God.
5.They abounded in thanksgiving; were continually praising God, Act 2:47. This should have a part in every prayer, and not be crowded into a corner. Those that have received the gift of the Holy Ghost will be much in praise.
II.They were loving one to another, and very kind; their charity was as eminent as their piety, and their joining together in holy ordinances knit their hearts to each other, and very much endeared them to one another.
1.They had frequent meetings for Christian converse (Act 2:44): All that believed were together; not all those thousands in one place (this was impracticable); but, as Dr. Lightfoot explains it, they kept together in several companies or congregations, according as their languages, nations, or other associations, brought them and kept them together. And thus joining together, because it was apart from those that believed not, and because it was in the same profession and practice of the duties of religion, they are said to be together, epi to auto. They associated together, and so both expressed and increased their mutual love.
2.They had all things common; perhaps they had common tables (as the Spartans of old), for familiarity, temperance and freedom of conversation; they ate together, that those who had much might have the less, and so be kept from the temptations of abundance; and they who had little might have the more, and so be kept from the temptations of want and poverty. Or, There was such a concern for one another, and such a readiness to help one another as there was occasion, that it might be said, They had all things common, according to the law of friendship; one wanted not what another had; for he might have it for the asking.
3.They were very cheerful, and very generous in the use of what they had. Besides the religion that was in their sacred feasts (their breaking bread from house to house) a great deal of it appeared in their common meals; they did eat their meat with gladness and singleness of heart. They brought the comforts of God's table along with them to their own, which had two good effects upon them: - (1.) It made them very pleasant, and enlarged their hearts with holy joy; they did eat their bread with joy, and drank their wine with a merry heart, as knowing that God now accepted their works. None have such cause to be cheerful as good Christians have; it is a pity but that they should always have hearts to be so. (2.) It made them very liberal to their poor brethren, and enlarged their hearts in charity. They did eat their meat with singleness of heart, en aphelotēti kardias - with liberality of heart; so some: they did not eat their morsels alone, but bade the poor welcome to their table, not grudgingly, but with all the hearty freedom imaginable. Note, It becomes Christians to be open-hearted and open-handed, and in every good work to sow plentifully, as those on whom God hath sown plentifully, and who hope to reap so.
4.They raised a fund for charity (Act 2:45): They sold their possessions and goods; some sold their lands and houses, others their stocks and the furniture of their houses, and parted the money to their brethren, as every man had need. This was to destroy, not property (as Mr. Baxter says), but selfishness. Herein, probably, they had an eye to the command which Christ gave to the rich man, as a test of his sincerity, Sell that thou hast, and give to the poor. Not that this was intended for an example to be a constant binding rule, as if all Christians in all places and ages were bound to sell their estates, and give away the money in charity. For St. Paul's epistles, after this, often speak of the distinction of rich and poor, and Christ hath said that the poor we always have with us, and shall have, and the rich must be always doing them good out of the rents, issues, and profits, of their estates, which they disable themselves to do, if they sell them, and give all away at once. But here the case was extraordinary (1.) They were under no obligation of a divine command to do this, as appears by what Peter said to Ananias (Act 5:4): Was it not in thine own power? But it was a very commendable instance of their raisedness above the world, their contempt of it, their assurance of another world, their love to their brethren, their compassion to the poor, and their great zeal for the encouraging of Christianity, and the nursing of it in its infancy. The apostles left all to follow Christ, and were to give themselves wholly to the word and prayer, and something must be done for their maintenance; so that this extraordinary liberality was like that of Israel in the wilderness towards the building of the tabernacle, which needed to be restrained, Exo 36:5, Exo 36:6. Our rule is, to give according as God has blessed us; yet, in such an extraordinary case as this, those are to be praised who give beyond their power, Co2 8:3. (2.) They were Jews that did this, and those who believed Christ must believe that the Jewish nation would shortly be destroyed, and an end put to the possession of estates and goods in it, and, in the belief of this, they sold them for the present service of Christ and his church.
III.God owned them, and gave them signal tokens of his presence with them (Act 2:43):
Many wonders and signs were done by the apostles of divers sorts, which confirmed their doctrine, and incontestably proved that it was from God. Those that could work miracles could have maintained themselves and the poor that were among them miraculously, as Christ fed thousands with a little food; but it was as much for the glory of God that it should be done by a miracle of grace (inclining people to sell their estates, to do it) as if it had been done by a miracle in nature.
But the Lord's giving them power to work miracles was not all he did for them; he added to the church daily. The word in their mouths did wonders, and God blessed their endeavours for the increase of the number of believers. Note, It is God's work to add souls to the church; and it is a great comfort both to ministers and Christians to see it.
IV.The people were influenced by it; those that were without, the standers by, that were spectators.
1.They feared them, and had a veneration for them (Act 2:43): Fear came upon every soul, that is, upon very many who saw the wonders and signs done by the apostles, and were afraid lest their not being respected as they should be would bring desolation upon their nation. The common people stood in awe of them, as Herod feared John. Though they had nothing of external pomp to command external respect, as the scribes' long robes gained them the greetings in the market-places, yet they had abundance of spiritual gifts that were truly honourable, which possessed men with an inward reverence for them. Fear came upon every soul; the souls of people were strangely influenced by their awful preaching and living.
2.They favoured them. Though we have reason to think there were those that despised them and hated them (we are sure the Pharisees and chief priests did), yet far the greater part of the common people had a kindness for them - they had favour with all the people. Christ was so violently run upon and run down by a packed mob, which cried, Crucify him, crucify him, that one would think his doctrine and followers were never likely to have an interest in the common people any more. And yet here we find them in favour with them all, by which it appears that their prosecuting Christ was a sort of force put upon them by the artifices of the priests; now they returned to their wits, to their right mind. Note, Undissembled piety and charity will command respect; and cheerfulness in serving God will recommend religion to those that are without. Some read it, They had charity to all the people - charin echontes pros holon ton laon; they did not confine their charity to those of their own community, but it was catholic and extensive; and this recommended them very much.
3.They fell over to them. Some or other were daily coming in, though not so many as the first day; and they were such as should be saved. Note, Those that God has designed for eternal salvation shall one time or other be effectually brought to Christ: and those that are brought to Christ are added to the church in a holy covenant by baptism, and in holy communion by other ordinances.
Historical interpretation
Nineteen Centuries of Reception
8 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
But every Lord's day do ye gather yourselves together, and break bread, and give thanksgiving after having confessed your transgressions, that your sacrifice may be pure. But let no one that is at variance with his fellow come together with you, until they be reconciled, that your sacrifice may not be profaned. For this is that which was spoken by the Lord: In every place and time offer to me a pure sacrifice; for I am a great King, saith the Lord, and my name is wonderful among the nations.
And for this reason they (the Jews) had indeed the tithes of their goods consecrated to Him, but those who have received liberty set aside all their possessions for the Lord's purposes, bestowing joyfully and freely not the less valuable portions of their property, since they have the hope of better things
"And all that believed were together, and had all things in common," etc. They are all become angels on a sudden; all of them continuing in prayer and hearing, they saw that spiritual things are common, and no one there has more than other, and they speedily came together, to the same thing in common, even to the imparting to all. "And all the believing," it says, were together: and to see that this does not mean that they were together in place, observe what follows "And had all things common". "All," it says: not one with the exception of another. This was an angelic commonwealth, not to call anything of theirs their own. Forthwith the root of evils was cut out.
Once more, the unanimity, the charity, which is the cause of all good things!
"And all that believed were together, and had all things common." Consider what an advance was here immediately! For the fellowship was not only in prayers, nor in doctrine alone, but also in social relations. "And sold their possessions and goods, and parted them to all men, as every man had need." See what fear was wrought in them! "And they parted them," he says, showing the wise management: "As every man had heed." Not recklessly, like some philosophers among the Greeks, of whom some gave up their land, others cast into the sea great quantities of money; but this was no contempt of riches, but only folly and madness. For universally the devil has made it his endeavor to disparage the creatures of God, as if it were impossible to make good use of riches.
and their soul and heart one in the Lord. Afterwards these same persons also themselves suffered persecution in their flesh at the hands of the Jews, their carnal fellow-countrymen, and were dispersed abroad, to the end that, in consequence of their dispersion, Christ should be preached more extensively, and that they themselves at the same time should be followers of the patience of their Lord.
And they had all things in common, etc. If the love of God is poured into our hearts, it soon surely generates love for our neighbor. Hence, on account of the double ardor of charity, the Holy Spirit is read to have been given twice to the apostles. It is also a great indication of fraternal love to possess all things in common, having nothing as one's own.
The only rite which we know to have been instituted by Our Lord Himself is the Holy Communion ('Do this in remembrance of me' - 'If you do not eat the flesh of the Son of Man and drink His blood, ye have no life in you'). This is an order and must be obeyed. The other services are, I take it, traditional and might lawfully be altered. But the New Testament does not envisage solitary religion: some kind of regular assembly for worship and instruction is everywhere taken for granted in the Epistles. So we must be regular practising members of the Church.
Of course we differ in temperament. Some (like you - and me) find it more natural to approach God in solitude: but we must go to church as well. Others find it easier to approach Him through the services: but they must practice private prayer and reading as well. For the Church is not a human society of people united by their natural affinities but the Body of Christ in which all members however different (and He rejoices in their differences and by no means wishes to iron them out) must share the common life, complementing and helping and receiving one another precisely by their differences. (Re-read 1st Corinthians cap 12 and meditate on it. The word translated members would perhaps be better translated organs).
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Summary
Acts 2:44 provides a concise yet profound snapshot of the early Christian community in Jerusalem, highlighting their remarkable unity and radical generosity. Following the outpouring of the Holy Spirit and Peter's powerful sermon on Pentecost, the thousands who believed were drawn into a cohesive fellowship, characterized by a deep sense of togetherness and the voluntary practice of sharing all their possessions and resources, ensuring that the needs of every member were met.
Context
Literary Context
This verse is an integral part of Luke's summary description of the nascent church's life immediately following the Day of Pentecost and Peter's sermon, which led to the conversion of about three thousand souls (Acts 2:41). Acts 2:42-47 paints a vivid picture of their devotion to the apostles' teaching, fellowship, breaking of bread, and prayer, alongside signs and wonders. Verse 44, specifically, elaborates on the practical outworking of their fellowship, demonstrating how their shared faith translated into a shared life, setting the stage for further descriptions of their communal living in Acts 4.
Historical & Cultural Context
The early church in Jerusalem was predominantly Jewish, living within a society that, while having traditions of charity and communal support (e.g., the Essenes at Qumran practiced a form of communal living), did not mandate the complete pooling of private property. The Christian practice described here was distinct in its voluntary and Spirit-driven nature, arising from a profound spiritual unity rather than a socio-economic ideology. The city of Jerusalem itself, as a hub for pilgrims and a place where many new converts might have been temporary residents, could have necessitated such communal support to ensure the well-being of all believers, particularly those who had traveled great distances.
Key Themes
Acts 2:44 contributes significantly to several overarching themes in Acts and the New Testament. It powerfully illustrates the theme of Christian unity and fellowship, demonstrating how a shared faith in Christ transcended social and economic distinctions to create a cohesive community. It also highlights radical generosity and stewardship, where believers viewed their possessions not as solely private property but as resources to be used for the good of the entire body, reflecting a deep commitment to one another. This practical expression of love also underscores the theme of mutual care and support, ensuring that no one among them was in need, a principle echoed in Philippians 2:4. The Spirit's work in transforming individual hearts is evident in this communal living, demonstrating the transformative power of the Holy Spirit to create a new kind of society.
Exposition and Analysis
Key Word Analysis
Meaning "to have faith (in, upon, or with respect to, a person or thing), i.e. credit; by implication, to entrust (especially one's spiritual well-being to Christ)." This word signifies not merely intellectual assent but a profound commitment and trust in Jesus Christ as Lord, which served as the foundational bond for their unity and shared life.
A primary verb meaning "to hold (used in very various applications, literally or figuratively, direct or remote; such as possession; ability, continuity, relation, or condition)." In this context, it denotes their active possession and management of resources, specifically in the sense of holding them in common, implying a dynamic and intentional practice of sharing.
Meaning "common, i.e. (literally) shared by all or several, or (ceremonially) profane." Here, it refers to possessions being shared by all members of the community. This term is closely related to koinonia (fellowship), underscoring that their shared possessions were an outflow of their deep, shared life and participation in the Spirit.
Verse Breakdown
"And all that believed were together"
This clause emphasizes the profound unity and cohesion of the early Christian community. It speaks to a collective identity forged by their shared faith in Jesus Christ, transcending previous social, economic, or ethnic divisions. "Were together" (G1909 G846, epí autós) literally means "upon the same," conveying a sense of being in one place with a shared purpose and disposition, fostering a deep communal bond.
"and had all things common"
This phrase describes the practical manifestation of their unity and love. "All things" (G537, hápas) signifies a comprehensive sharing of their possessions and resources. "Had common" (G2192 G2839, échō koinós) indicates that they held their goods in a shared manner, implying a system where personal property was made available for the benefit of the entire community, particularly to meet the needs of those in want. This was a voluntary and Spirit-prompted act of radical generosity, not a forced economic system.
Literary Devices
Luke employs Descriptive Language to paint a vivid picture of the early church's life, using simple, direct terms to convey profound communal practices. The verse is characterized by Conciseness, packing significant theological and social implications into a brief statement. There is an implicit Emphasis on the transformative power of belief, as "all that believed" immediately formed a unified, sharing community. This description serves as a Model for future Christian communities, highlighting ideal characteristics of fellowship and mutual care.
Theological and Thematic Connections
Acts 2:44 presents a powerful theological statement about the nature of the church as a new community shaped by the Holy Spirit. It demonstrates that genuine faith in Christ leads not only to individual transformation but also to radical communal reorientation, where self-interest gives way to selfless love and mutual care. This communal sharing was a tangible expression of their spiritual unity, reflecting God's own generous and relational nature. It foreshadows the eschatological vision of a redeemed community living in perfect harmony and provision, a taste of the Kingdom of God breaking into the present reality.
Reflection and Application
Acts 2:44 serves as an enduring inspiration and challenge for believers today, inviting us to examine the depth of our unity and the extent of our generosity within the body of Christ. While the specific economic model of "having all things common" may not be universally mandated for all churches in all contexts, the underlying principles of radical love, mutual support, and selfless stewardship remain timeless. This verse calls us to cultivate genuine fellowship that transcends superficial connections, to be attentive to the material and spiritual needs of our brothers and sisters, and to be willing to share our resources generously to ensure that no one in our spiritual family is in want. It encourages a reorientation of our priorities from individual accumulation to communal flourishing, reflecting the heart of Christ for His church.
Questions for Reflection
FAQ
Was the early church practicing communism or socialism?
No, the communal living described in Acts 2:44 was fundamentally different from modern political ideologies like communism or socialism. The key distinction lies in its voluntary nature and spiritual motivation. The sharing was not enforced by the state or any external authority, but was a spontaneous, Spirit-prompted act of love and generosity among believers. As evidenced in the account of Ananias and Sapphira, Peter explicitly states that the property remained theirs before it was sold (Acts 5:4). This was a radical expression of Christian fellowship (koinonia) driven by mutual love and a desire to meet the needs of all within the community, rather than a socio-economic system imposed from above.
Is it mandatory for churches today to "have all things common"?
While the specific practice of "having all things common" as described in Acts 2:44 is not presented as a universal mandate for all churches throughout history, the underlying principles are eternally binding. The New Testament consistently calls believers to radical generosity, mutual care, and unity in the Spirit. The early church's practice serves as a powerful model and ideal, challenging believers to prioritize the needs of others, practice selfless stewardship of their resources, and live in genuine fellowship. The specific outworking of these principles may vary depending on cultural and economic contexts, but the spirit of sacrificial giving and communal support remains a vital characteristic of the church.
Christ-Centered Fulfillment
The radical unity and communal sharing depicted in Acts 2:44 find their ultimate source and fulfillment in the person and work of Jesus Christ. His life was one of complete self-emptying, as Philippians 2:5-8 powerfully describes, where He, though God, "made Himself nothing." This self-giving love, culminating in His death on the cross, is the foundation for the new community. Through His sacrifice, Christ broke down dividing walls (Ephesians 2:14), creating "one new humanity" (Ephesians 2:15) where believers are united in Him. The Spirit-empowered generosity and unity of the early church reflect the very heart of Christ, who gave His all for His people, ensuring their ultimate well-being. Their shared life was a tangible manifestation of the new covenant reality, where believers, having received the ultimate gift in Christ (Romans 8:32), are compelled by His love to share all things with one another, mirroring the divine fellowship within the Trinity and anticipating the perfect communion of the coming Kingdom.