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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 4:32–37. His four-level outline is real structure in the source text, so it is rendered as structure.
We have a general idea given us in these verses, and it is a very beautiful one, of the spirit and state of this truly primitive church; it is conspectus saeculi - a view of that age of infancy and innocence.
I.The disciples loved one another dearly.
Behold, how good and how pleasant it was to see how the multitude of those that believed were of one heart, and of one soul (Act 4:32), and there was no such thing as discord nor division among them. Observe here,
1.There were multitudes that believed; even in Jerusalem, where the malignant influence of the chief priests was most strong, there were three thousand converted on one day, and five thousand on another, and, besides these, there were added to the church daily; and no doubt they were all baptized, and made profession of the faith; for the same Spirit that endued the apostles with courage to preach the faith of Christ endued them with courage to confess it. Note, The increase of the church is the glory of it, and the multitude of those that believe, more than their quality. Now the church shines, and her light is come, when souls thus fly like a cloud into her bosom, and like doves to their windows, Isa 60:1, Isa 60:8.
2.They were all of one heart, and of one soul. Though there were many, very many, of different ages, tempers, and conditions, in the world, who perhaps, before they believed, were perfect strangers to one another, yet, when they met in Christ, they were as intimately acquainted as if they had known one another many years. Perhaps they had been of different sects among the Jews, before their conversion, or had had discords upon civil accounts; but now these were all forgotten and laid aside, and they were unanimous in the faith of Christ, and, being all joined to the Lord, they were joined to one another in holy love. This was the blessed fruit of Christ's dying precept to his disciples, to love one another, and his dying prayer for them, that they all might be one. We have reason to think they divided themselves into several congregations, or worshipping assemblies, according as their dwellings were, under their respective ministers; and yet this occasioned no jealousy or uneasiness; for they were all of one heart, and one soul, notwithstanding; and loved those of other congregations as truly as those of their own. Thus it was then, and we may not despair of seeing it so again, when the Spirit shall be poured out upon us from on high.
II.The ministers went on in their work with great vigour and success (Act 4:33):
With great power gave the apostles witness of the resurrection of the Lord Jesus. The doctrine they preached was, the resurrection of Christ: a matter of fact, which served not only for the confirmation of the truth of Christ's holy religion, but being duly explained and illustrated, with the proper inferences from it, served for a summary of all the duties, privileges, and comforts of Christians. The resurrection of Christ, rightly understood and improved, will let us into the great mysteries of religion. By the great power wherewith the apostles attested the resurrection may be meant,
1.The great vigour, spirit, and courage, with which they published and avowed this doctrine; they did it not softly and diffidently, but with liveliness and resolution, as those that were themselves abundantly satisfied of the truth of it, and earnestly desired that others should be so too. Or,
2.The miracles which they wrought to confirm their doctrine. With works of great power, they gave witness to the resurrection of Christ, God himself, in them, bearing witness too.
III.The beauty of the Lord our God shone upon them, and all their performances:
Great grace was upon them all, not only all the apostles, but all the believers, charis megalē - grace that had something great in it (magnificent and very extraordinary) was upon them all.
1.Christ poured out abundance of grace upon them, such as qualified them for great services, by enduing them with great power; it came upon them from on high, from above.
2.There were evident fruits of this grace in all they said and did, such as put an honour upon them, and recommended them to the favour of God, as being in his sight of great price.
3.Some think it includes the favour they were in with the people. Every one saw a beauty and excellency in them, and respected them.
IV.They were very liberal to the poor, and dead to this world.
This was as great an evidence of the grace of God in them as any other, and recommended them as much to the esteem of the people.
1.They insisted not upon property, which even children seem to have a sense of and a jealousy for, and which worldly people triumph in, as Laban (Gen 31:43): All that thou seest is mine; and Nabal (Sa1 25:11): My bread and my water. These believers were so taken up with the hopes of an inheritance in the other world that this was as nothing to them. No man said that aught of the things which he possessed was his own, Act 4:32. They did not take away property, but they were indifferent to it. They did not call what they had their own, in a way of pride and vainglory, boasting of it, or trusting in it. They did not call it their own, because they had, in affection, forsaken all for Christ, and were continually expecting to be stripped of all for their adherence to him. They did not say that aught was their own; for we can call nothing our own but sin. What we have in the world is more God's than our own; we have it from him, must use it for him, and are accountable for it to him. No man said that what he had was his own, idion - his peculiar; for he was ready to distribute, willing to communicate, and desired not to eat his morsel alone, but what he had to spare from himself and family his poor neighbours were welcome to. Those that had estates were not solicitous to lay up, but very willing to lay out, and would straiten themselves to help their brethren. No marvel that they were of one heart and soul, when they sat so loose to the wealth of this world; for meum - mine, and tuum - thine, are the great makebates. Men's holding their own, and grasping at more than their own, are the rise of wars and fightings.
2.They abounded in charity, so that, in effect, they had all things common; for (Act 4:34) there was not any among them that lacked, but care was taken for their supply. Those that had been maintained upon the public charity were probably excluded when they turned Christians, and therefore it was fit that the church should take care of them. As there were many poor that received the gospel, so there were some rich that were able to maintain them, and the grace of God made them willing. Those that gather much have nothing over, because what they have over they have for those who gather little, that they may have no lack, Co2 8:14, Co2 8:15. The gospel hath laid all things common, not so that the poor are allowed to rob the rich, but so that the rich are appointed to relieve the poor.
3.They did many of them sell their estates, to raise a fund for charity: As many as had possession of lands or houses sold them, Act 4:34. Dr. Lightfoot computes that this was the year of jubilee in the Jewish nation, the fiftieth year (the twenty-eighth since they settled in Canaan fourteen hundred years ago), so that, what was sold that year being not to return till the next jubilee, lands then took a good price, and so the sale of those lands would raise the more money. Now,
(1.)We are here told what they did with the money that was so raised: They laid it at the apostles' feet - the left it to them to be disposed of as they thought fit; probably they had their support from it; for whence else could they have it? Observe, The apostles would have it laid at their feet, in token of their holy contempt of the wealth of the world; they thought it fitter it should be laid at their feet than lodged in their hands or in their bosoms. Being laid there, it was not hoarded up, but distribution was made, by proper persons, unto every man according as he had need. Great care ought to be taken in the distribution of public charity,
[1.]That it be given to such as have need; such as are not able to procure a competent maintenance of themselves, through age, infancy, sickness, or bodily disability, or incapacity of mind, want either of ingenuity or activity, cross providences, losses, oppressions, or a numerous charge. Those who upon any of these accounts, or any other, have real need, and have not relations of their own to help them - but, above all, those that are reduced to want for well doing, and for the testimony of a good conscience, ought to be taken care of, and provided for, and, with such a prudent application of what is given, as may be most for their benefit.
[2.]That it be given to every man for whom it is intended, according as he has need, without partiality or respect of persons. It is a rule in dispensing charity, as well as in administering justice, ut parium par sit ratio - that those who are equally needy and equally deserving should be equally helped, and that the charity should be suited and adapted to the necessity, as the word is.
(2.)Here is one particular person mentioned that was remarkable for this generous charity: it was Barnabas, afterwards Paul's colleague. Observe,
[1.]The account here given concerning him, Act 4:36. His name was Joses; he was of the tribe of Levi, for there were Levites among the Jews of the dispersion, who, it is probable, presided in their synagogue - worship, and, according to the duty of that tribe, taught them the good knowledge of the Lord. He was born in Cyprus, a great way off from Jerusalem, his parents, though Jews, having a settlement there. Notice is taken of the apostles' changing his name after he associated with them. It is probable that he was one of the seventy disciples, and, as he increased in gifts and graces, grew eminent, and was respected by the apostles, who, in token of their value for him, gave him a name, Barnabas - the son of prophecy (so it properly signifies), he being endued with extraordinary gifts of prophecy. But the Hellenist Jews (saith Grotius) called praying paraklēsis, and therefore by that word it is rendered here: A son of exhortation (so some), one that had an excellent faculty of healing and persuading; we have an instance of it, Act 11:22-24. A son of consolation (so we read it); one that did himself walk very much in the comforts of the Holy Ghost - a cheerful Christian, and this enlarged his heart in charity to the poor; or one that was eminent for comforting the Lord's people, and speaking peace to wounded troubled consciences; he had an admirable facility that way. There were two among the apostles that were called Boanerges - sons of thunder (Mar 3:17); but here was a son of consolation with them. Each had his several gift. Neither must censure the other, but both case one another; let the one search the wound, and then let the other heal it and bind it up.
[2.]Here is an account of his charity, and great generosity to the public fund. This is particularly taken notice of, because of the eminency of his services afterwards in the church of God, especially in carrying the gospel to the Gentiles; and, that this might not appear to come from any ill-will to his own nation, we have here his benevolence to the Jewish converts. Or perhaps this is mentioned because it was a leading card, and an example to others: He having land, whether in Cyprus, where he was born, or in Judea, where he now lived, or elsewhere, is not certain, but he sold it, not to buy elsewhere to advantage, but, as a Levite indeed, who knew he had the Lord God of Israel for his inheritance, he despised earthly inheritances, would be encumbered no more with them, but brought the money, and laid it at the apostles' feet, to be given in charity. Thus, as one that was designed to be a preacher of the gospel, he disentangled himself from the affairs of this life: and he lost nothing upon the balance of the account, by laying the purchase-money at the apostles' feet, when he himself was, in effect, numbered among the apostles, by that word of the Holy Ghost, Separate me Barnabas and Saul for the work whereunto I have called them, Act 13:2. Thus, for the respect he showed to the apostles as apostles, he had an apostle's reward.
Historical interpretation
Two 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.
If we cannot serve God and mammon, can we be redeemed both by God and by mammon? For who will serve mammon more than the man whom mammon has ransomed? Finally, of what example do you avail yourself to warrant your averting by money the giving of you up? When did the apostles, dealing with the matter, in any time of persecution trouble, extricate themselves by money? And money they certainly had from the prices of lands which were laid down at their feet, there being, without a doubt, many of the rich among those who believed-men, and also women, who were wont, too, to minister to their comfort.
"For as many as were possessors of lands or houses sold them, and brought the price 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." A great mark of honor this, that "they laid them at the Apostles' feet." To them they left it to be the dispensers, made them the owners, that thenceforth all should be defrayed as from common, not from private, property. This was also a help to them against vain-glory. If this were done now, we should live more pleasant lives, both rich and poor, nor would it be more pleasant to the poor than to the rich themselves.
But, you will ask, what should we do after the money was spent? And do you think it ever could be spent? Would not the grace of God be ten thousand fold greater? Would not the grace of God be indeed richly poured out? Nay, should we not make it a heaven upon earth? If, where the numbers were three thousand and five thousand, the doing of this thing had such splendid success, and none of them complained of poverty, how much more glorious would this be in so vast a multitude? And even of those that are without, who would not contribute?
But, to show that it is the living separately that is expensive and causes poverty, let there be a house in which are ten children: and the wife and the man, let the one work at her wool, the other bring his earnings from his outdoor occupation: now tell me, in which way would these spend most? by taking their meals together and occupying one house, or by living separately? Of course, by living separately. For if the ten children must live apart, they would need ten several rooms, ten tables, ten attendants, and the income otherwise in proportion. Is it not for this very reason, that where there is a great number of servants, they have all one table, that the expense may not be so great? For so it is, division always makes diminution, concord and agreement make increase. The dwellers in the monasteries live just as the faithful did then: now did ever any of these die of hunger? was ever any of them not provided for with plenty of everything?
"And great grace," it says, "was upon them all; for neither was there any among them that lacked." This is why the grace was upon them all, for that "there was none that lacked:" that is, from the exceeding ardor of the givers, none was in want. For they did not give in part, and in part reserve: nor yet in giving all, give it as their own. And they lived moreover in great abundance: they removed all inequality from among them, and made a goodly order. "For as many as were possessors," etc. And with great respect they did this: for they did not presume to give into their hands, nor did they ostentatiously present, but brought to the Apostles' feet. To them they left it to be the dispensers, made them the owners, that thenceforth all should be defrayed as from common, not from private, property.
How much gold think you would be collected? For my part, I conjecture-for of course it is not possible to speak exactly-that supposing all here, men and women, to empty out their whole property, lands, possessions, houses,-for I will not speak of slaves, since at that time there was no such thing, but doubtless such as were slaves they set at liberty,-perhaps ten hundred thousand pounds weight of gold would be the amount collected: nay, twice or thrice as much. For consider; at what number of juga is our city rated? How many of the population shall we say are Christians? shall we say an hundred thousand, and the rest Greeks and Jews? Then what thousands of pounds of gold would be collected! And what is the number of poor? I do not think more than fifty thousand. Then to feed that number daily, what abundance there would be! And yet if the food were received in common, all taking their meals together, it would require no such great outlay after all.
"Neither was there any among them that lacked." Their feeling was just as if they were under the paternal roof, all for awhile sharing alike. It is not to be said, that though indeed they maintained the rest, yet they did it with the feeling that the means whereof they maintained them were still their own. No, the admirable circumstance is this, that they first alienated their property, and so maintained the rest, on purpose that the maintenance might not come as of their own private means, but as of the common property.
If this were done now, we should live more pleasant lives, both rich and poor, nor would it be more pleasant to the poor than to the rich themselves. And if you please, let us now for awhile depict it in words, and derive at least this pleasure from it, since you have no mind for it in your actions. For at any rate this is evident, even from the facts which took place then, that by selling their possessions they did not come to be in need, but made them rich that were in need.
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Summary
Acts 4:34 offers a profound glimpse into the early Christian community in Jerusalem, portraying a radical commitment to communal welfare and mutual support. It details how the believers' deep unity and Spirit-empowered generosity led them to voluntarily sell significant assets like lands and houses, bringing the proceeds to the apostles. This sacrificial sharing ensured that no member of their fellowship experienced material lack, demonstrating a tangible and powerful expression of Christian love and solidarity that transcended individual ownership for the collective good.
Context
Literary Context
Acts 4:34 is nestled within a broader narrative describing the vibrant life and rapid growth of the early church in Jerusalem. It immediately follows the powerful account of the believers being filled with the Holy Spirit and speaking God's word with boldness after Peter and John's release from arrest (Acts 4:31). This verse, along with the subsequent verses (Acts 4:32-37), elaborates on the practical manifestation of the "one heart and soul" mentioned in Acts 4:32. It functions as a more detailed illustration of the communal sharing briefly introduced in Acts 2:44-45, setting the stage for the contrasting narrative of Ananias and Sapphira in Acts 5. The verse highlights the Spirit-driven unity and practical love that characterized this nascent movement, showcasing how their spiritual fervor translated into tangible social and economic care for one another.
Historical & Cultural Context
The early church emerged from a Jewish cultural background where charity (tzedakah) was a deeply ingrained religious and social obligation. While the Old Testament encouraged care for the poor and vulnerable, the actions described in Acts 4:34 represent an intensified, voluntary, and communal expression of this principle, driven by the unique outpouring of the Holy Spirit and the eschatological anticipation of Christ's return. This was not a forced communalism or an early form of communism, but rather a spontaneous, Spirit-led response to immediate needs within a rapidly growing community, often composed of new converts who may have faced social ostracism or economic hardship due to their faith. Owning "lands or houses" signified substantial wealth and social standing. The selling of such assets indicates a radical reorientation of priorities, where material possessions were held loosely and viewed as resources to be deployed for the common good, rather than as symbols of personal security or status. This practice was distinct from the more rigid communal living of groups like the Essenes, as it was characterized by voluntary giving and a central role for the apostles in distribution.
Key Themes
Acts 4:34 powerfully illustrates several core themes prevalent throughout the book of Acts and the New Testament. Foremost is the theme of Radical Generosity and Stewardship, where believers willingly divest themselves of significant assets to meet the needs of others, demonstrating that their possessions are not their own but belong to God and are to be used for His kingdom. This generosity leads directly to the theme of Elimination of Poverty and Need within the Community, fulfilling the ideal expressed in Deuteronomy 15:4 that "there will be no poor among you." The act of sharing also underscores the profound Unity and Fellowship (Koinonia) among the early believers, showing that their spiritual bond extended to their material lives, creating a truly interdependent body. Furthermore, the passage highlights the Apostolic Authority and Trust as the proceeds were brought to the apostles for distribution, indicating their trusted role in stewarding resources and caring for the church, a theme continued in passages like Acts 6:1-7. This verse thus serves as a powerful example of how the Spirit's work fosters genuine community and practical love, transforming individual lives and societal norms.
Exposition and Analysis
Key Word Analysis
Meaning "deficient in" or "in want." This word emphatically conveys the complete absence of material deprivation within the early Christian community. The statement "neither was there any among them that lacked" is a powerful affirmation that their communal sharing was so effective that no member suffered from poverty or unmet basic needs. It highlights the tangible outcome of their radical generosity.
Meaning "an owner." This term refers to those who held legal ownership of significant assets like lands or houses. The use of this word underscores that the individuals selling their property were not necessarily poor themselves, but rather people of means who chose to relinquish their ownership for the benefit of the community. It emphasizes the voluntary and sacrificial nature of their giving, as they were giving up what was legally and personally theirs.
Meaning "to barter (as a pedlar), i.e., to sell." This verb indicates the active process of liquidating assets in the marketplace. The early believers were not merely donating excess cash; they were converting substantial, often illiquid, assets (real estate) into money to contribute to the common fund. This act demonstrates a profound commitment and a willingness to make significant personal sacrifices for the well-being of the collective.
Verse Breakdown
"Neither was there any among them that lacked:"
This opening clause presents the remarkable outcome of the community's practices. It asserts that within this burgeoning fellowship, the pervasive issue of poverty and material want, common in the ancient world, was effectively eradicated. This was not a utopian ideal but a lived reality, a testament to their mutual care and the Spirit's work. It implies a comprehensive system of support that ensured every member's basic needs were met.
"for as many as were possessors of lands or houses sold them,"
This clause provides the explanation and method for the lack of need. It highlights the voluntary nature ("as many as were possessors") of the giving. The specific mention of "lands or houses" signifies that these were substantial assets, not just minor possessions. This was a radical act of divestment, indicating a profound shift in their understanding of ownership and material security, prioritizing the community's welfare over personal accumulation.
"and brought the prices of the things that were sold,"
This final clause details the practical action taken after the sale. The "prices" (the money received) were not kept for personal use or distributed haphazardly. Instead, they were brought to a central authority – implied to be the apostles, as confirmed in the subsequent verse (Acts 4:35). This demonstrates an organized and trustworthy system of collection and distribution, ensuring accountability and equitable allocation to those in need.
Literary Devices
The passage employs several literary devices to convey its powerful message. Descriptive Narrative is the primary mode, painting a vivid picture of the early church's communal life. The phrase "Neither was there any among them that lacked" functions as a form of Hyperbole or Idealization, emphasizing the extraordinary extent of their mutual care and the effectiveness of their system, rather than implying absolute, universal wealth. It highlights a community where the problem of lack was systematically addressed. The mention of "lands or houses" uses Synecdoche, where these significant assets represent the entirety of their material possessions or at least the most valuable ones, underscoring the depth of their sacrifice. The verse also serves as a powerful Exemplification, providing a concrete example of the "one heart and soul" mentioned in Acts 4:32, showing how spiritual unity translated into tangible economic practice.
Theological and Thematic Connections
Acts 4:34 presents a profound theological statement about the nature of the Christian community and the practical outworking of the Holy Spirit's presence. It demonstrates that genuine spiritual revival leads to tangible social and economic transformation, where individual self-interest is superseded by a radical commitment to the common good. This communal sharing is not merely an act of charity but an expression of koinonia (fellowship) and agape (selfless love), reflecting God's own generous and self-giving nature. The elimination of lack within the community points to God's desire for justice and provision among His people, echoing Old Testament ideals of a society where the poor are cared for. It challenges believers to rethink their relationship with material possessions, viewing them not as ends in themselves but as resources entrusted by God for the advancement of His kingdom and the welfare of His people. This passage underscores that true faith is active and expressed through sacrificial love that meets real needs.
Reflection and Application
Acts 4:34 stands as a powerful testament to the transformative power of the Holy Spirit within a unified community. While it does not mandate that all Christians in all times sell all their possessions, it provides a compelling model for radical generosity, selfless stewardship, and deep communal care. It challenges us to examine our own relationship with material wealth, asking whether our possessions serve us or if we use them to serve God and others. The early church's example calls us to cultivate a spirit of open-handedness, prioritizing the needs of our brothers and sisters in Christ and beyond. It reminds us that Christian fellowship extends beyond spiritual communion to practical support, ensuring that no one within the body of Christ suffers want. This passage encourages us to be attentive to the needs around us, to share our resources cheerfully, and to trust in God's provision as we participate in His mission to bring justice and compassion to a broken world. Our generosity becomes a powerful witness to the world of the reality of Christ's love.
Questions for Reflection
FAQ
Was the early church practicing communism or socialism?
No, the practices described in Acts 4:34 were fundamentally different from modern political ideologies like communism or socialism. The key distinction lies in the voluntary nature of the giving. Believers were not compelled by state mandate or economic theory to surrender their private property; rather, they were moved by the Holy Spirit and a deep sense of love and unity within the community. Acts 5:4 explicitly states that Ananias's property "remained your own" before it was sold, and "after it was sold, was it not at your disposal?" This confirms that private ownership was recognized, and the sharing was a spontaneous, Spirit-led act of radical generosity, not a system of forced redistribution of wealth. It was a communal response to immediate needs, driven by faith and love, not an economic system.
Is Acts 4:34 a command for all Christians today to sell their lands and houses?
Acts 4:34 is not a prescriptive command for all Christians across all generations to literally sell all their possessions. Instead, it serves as a descriptive example of the radical generosity and communal love that characterized the early church in a specific historical context. The principle to be emulated is the spirit of generosity, the willingness to share resources, and the commitment to ensure that no one within the Christian community lacks basic necessities. While some individuals may be called to radical acts of divestment, the broader application is to cultivate a heart of open-handedness, good stewardship, and a readiness to meet the needs of others as God provides. Paul's teaching in 2 Corinthians 9:7 emphasizes cheerful and voluntary giving, aligning with the spirit of this passage.
Christ-Centered Fulfillment
Acts 4:34, describing the early church's radical generosity and communal provision, finds its ultimate fulfillment and deepest meaning in the person and work of Jesus Christ. The selfless giving of the believers, ensuring "neither was there any among them that lacked," mirrors the ultimate self-emptying (kenosis) of Christ, who, though rich, "for your sakes became poor, so that you through his poverty might become rich" (2 Corinthians 8:9). Jesus himself modeled this radical detachment from earthly possessions, having "nowhere to lay his head" (Matthew 8:20), and consistently taught his disciples to prioritize heavenly treasures over earthly ones (Matthew 6:19-21). The early church's actions were a direct outflow of their encounter with the resurrected Christ and the indwelling Holy Spirit, who empowers believers to live out the sacrificial love exemplified by their Savior. Their communal life was a tangible expression of the new covenant reality, where the love of God, poured into their hearts by the Spirit, compelled them to mirror Christ's own boundless generosity, ensuring that in Him, and through His body, no one would truly lack what was needed for life and godliness.