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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
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"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.
Then, as you know, believers sold their possessions and brought the prices of them and laid them down at the apostles’ feet: a symbolic act designed to show that people must trample on covetousness.
Moreover, the candor of those who brought the profit from the sale of their possessions was matched by the honesty of those who distributed it. Trustworthiness in money-managers is rare. Here distribution was made without respect of persons according to the need of each.
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Summary
Acts 4:35 offers a profound glimpse into the early Jerusalem church, illustrating their radical communal life where believers, united in heart and soul, voluntarily shared their material possessions. This verse highlights the practice of selling property and bringing the proceeds to the apostles, who then facilitated an equitable distribution to ensure that every member's genuine needs were met, embodying a deep commitment to mutual care and solidarity within the nascent Christian community.
Context
Literary Context
Acts 4:35 is nestled within a broader passage (Acts 4:32-37) that vividly portrays the extraordinary unity and communal practices of the early Christian believers in Jerusalem. Immediately preceding this verse, Acts 4:32 declares that "the multitude of them that believed were of one heart and of one soul," setting the stage for the radical generosity that followed. This unity manifested in a practical way: those who owned land or houses sold them, and the proceeds were brought to the apostles. The specific act described in verse 35—the laying of funds at the apostles' feet and subsequent distribution—is the practical outworking of the principle stated in Acts 4:34, which asserts, "neither was there any among them that lacked." This passage builds upon and further elaborates the communal life first introduced in Acts 2:44-45, demonstrating a consistent and deepening commitment among the believers to live out their faith through selfless mutual support.
Historical & Cultural Context
The early church in Jerusalem was predominantly Jewish, operating within a society that had long-standing traditions of communal care, such as Temple almsgiving and various forms of charity for the poor and needy (e.g., the gleaning laws in Leviticus 19:9-10). However, the practice described in Acts 4:35 went beyond conventional almsgiving. It represented a radical, voluntary reordering of economic priorities within a specific community—the followers of Jesus. This was not a forced, state-mandated communism, but a spontaneous, Spirit-led expression of love and solidarity among a rapidly growing group of disciples who saw themselves as a new family in Christ. The urban setting of Jerusalem, with its diverse economic strata and potential for poverty, made such a system of mutual support highly practical and necessary for the well-being and cohesion of the nascent Christian movement. The apostles, as the recognized leaders, naturally became the central figures for managing these shared resources, reflecting their spiritual authority and the community's trust in their stewardship.
Key Themes
The communal practice described in Acts 4:35 contributes significantly to several major theological and narrative themes within the book of Acts and the broader New Testament. Firstly, it powerfully illustrates Radical Generosity and Selflessness, where believers willingly prioritized the needs of the community over personal accumulation, embodying a profound trust in God's provision and a deep love for one another. Secondly, the phrase "distribution was made unto every man according as he had need" underscores a commitment to Equitable Distribution and Social Justice within the community, ensuring that genuine necessities were met and no one suffered want. This principle of meeting needs, rather than enforcing equal shares, is echoed in passages like 2 Corinthians 8:13-15. Thirdly, the act of laying proceeds "at the apostles' feet" highlights the theme of Apostolic Leadership and Stewardship, acknowledging their spiritual authority and administrative role in managing the church's resources fairly and orderly. Finally, this communal sharing was a tangible manifestation of the Community and Unity that characterized the early church, demonstrating their "one heart and one soul" (Acts 4:32) and their commitment to living out the principles of mutual care and support taught by Jesus.
Exposition and Analysis
Key Word Analysis
This verb (G5087) signifies to place, put, or set, often implying a deliberate and purposeful action. In this context, it denotes the act of believers surrendering their possessions or the proceeds from their sale, placing them under the authority and care of the apostles. This act was not merely a physical deposit but symbolized a spiritual commitment to the common good and trust in apostolic stewardship.
This compound verb (G1239), formed from "through" (διά) and "give" (δίδωμι), means to give throughout a crowd, to deal out, or to distribute. The use of the passive voice ("was made") emphasizes that this was an organized process, not a chaotic free-for-all. It highlights the systematic and intentional nature of the apostles' role in managing and disbursing the shared resources to the community.
This noun (G5532) refers to a necessity, want, or requirement. It implies a genuine, practical need rather than a desire or luxury. The distribution was not arbitrary or based on equal shares, but specifically targeted to alleviate actual deficiencies among the believers, ensuring that the most vulnerable members of the community were cared for.
Verse Breakdown
"And laid [them] down at the apostles' feet:"
This clause describes the voluntary action of believers bringing the proceeds from the sale of their property. The phrase "at the apostles' feet" is highly significant. It signifies not only a physical location but also a profound act of submission, respect, and trust in the apostles' spiritual authority and administrative oversight. It implies that these resources were not just given to individuals but entrusted to the collective leadership for the good of the entire community, acknowledging the apostles' role as stewards of God's provision for His people.
"and distribution was made"
This phrase details the subsequent action taken by the apostles. The passive voice indicates that the distribution was an organized, administrative function, not a spontaneous, unmanaged process. It underscores the apostles' role as responsible managers of the communal fund, ensuring order and fairness. This was a deliberate act of meeting the community's needs through a structured system.
"unto every man according as he had need."
This final clause specifies the principle governing the distribution. It was not an equal division of wealth, but rather a needs-based allocation. "Every man" emphasizes inclusivity, ensuring that no one was overlooked. The phrase "according as he had need" highlights the compassionate and practical nature of the early church's care, aiming to alleviate genuine hardship and ensure that all members had their fundamental necessities met, fostering true equality in provision within the community.
Literary Devices
Acts 4:35 employs several literary devices to convey its powerful message. The act of laying possessions "at the apostles' feet" is rich in Symbolism, representing not just a physical action but a profound gesture of humility, trust, and submission to spiritual authority. The "feet" here serve as a Metonymy for the apostles' overall leadership and administrative power. The passage also presents an Idealized Portrait of the early church, showcasing a community characterized by radical unity and selfless generosity, serving as a model for Christian fellowship. While not explicitly stated, the rapid and widespread adoption of such a communal practice implies a sense of Hyperbole in its description, emphasizing the extraordinary nature of their devotion and solidarity.
Theological and Thematic Connections
Acts 4:35 stands as a powerful testament to the early church's commitment to radical generosity and communal solidarity, reflecting core theological principles of the Kingdom of God. This practice was not merely an economic arrangement but a tangible expression of their "one heart and one soul," demonstrating that true spiritual unity inevitably spills over into practical, material care for one another. It highlights the biblical mandate for believers to steward their resources not for personal gain alone, but for the common good, especially for the alleviation of poverty and suffering within the community of faith. This voluntary sharing underscores the deep conviction that all possessions ultimately belong to God, and believers are merely stewards called to use them for His glory and the welfare of His people.
Reflection and Application
Acts 4:35 offers a compelling vision of Christian community that challenges believers today to re-examine their relationship with material possessions and their commitment to mutual care. While the specific practice of selling all property may not be a universal mandate for all Christians in every era, the underlying principles of radical generosity, voluntary sharing, compassionate stewardship, and meeting genuine needs remain eternally relevant. This passage calls us to cultivate a heart that prioritizes the welfare of others, especially within the family of faith, recognizing that our resources are not solely for personal comfort but are tools for demonstrating God's love and building His kingdom. It encourages us to identify the real needs around us, both within and outside the church, and to respond with sacrificial giving, trusting that God will provide for our own necessities as we care for others. Ultimately, it invites us to live out the "one heart and one soul" reality of the church, where no one among us lacks, and Christ's love is tangibly expressed through our actions.
Questions for Reflection
FAQ
Was the early church practicing communism in Acts 4:35?
No, the practice described in Acts 4:35 was distinct from modern political communism. Key differences include: (1) Voluntary Nature: The sharing was entirely voluntary, motivated by love and the Holy Spirit, not by state coercion or economic ideology. Acts 5:4 explicitly states that Ananias's property remained his own until he chose to sell it. (2) Private Ownership: Believers still owned property; they simply chose to sell some of it to meet immediate needs. There was no abolition of private property. (3) Needs-Based Distribution: The distribution was "according as he had need," not an equal division of wealth, focusing on alleviating poverty and ensuring basic necessities rather than establishing an economic system. It was a unique, Spirit-led expression of communal love within a specific religious community.
Is the practice of selling all possessions and sharing them mandatory for Christians today?
While the specific practice of selling all possessions and pooling resources with the apostles is not presented as a universal, mandatory command for all Christians in all times, the underlying principles are eternally binding. The passage exemplifies radical generosity, sacrificial love, mutual care, and responsible stewardship. Believers today are called to be generous with their resources, to care for the poor and needy, to support the church's mission, and to ensure that there is no lack among fellow believers. The Holy Spirit guides individuals and communities on how best to apply these principles in their specific contexts, which may include various forms of giving, sharing, and supporting those in need, as seen in passages like 2 Corinthians 9:7 and 1 John 3:17.
Why were the funds laid "at the apostles' feet"?
Laying the funds "at the apostles' feet" was a symbolic act signifying several important aspects. Firstly, it demonstrated submission and respect for the apostles' spiritual authority as the designated leaders of the nascent church. Secondly, it indicated trust in their integrity and wisdom to manage the communal resources fairly and wisely. Thirdly, it established the apostles as the stewards responsible for the equitable distribution of funds. This centralized management ensured order, accountability, and that the resources were indeed used to meet the genuine "need" of every member, preventing chaos and ensuring that the most vulnerable were cared for.
Christ-Centered Fulfillment
Acts 4:35, while describing the early church's communal life, ultimately finds its deepest resonance and fulfillment in Christ himself. The radical generosity and selflessness displayed by the believers are a direct reflection of the character of Jesus, who, though rich, for our sakes became poor, so that we through His poverty might become rich (2 Corinthians 8:9). His entire life was an act of self-emptying, culminating in His ultimate sacrifice on the cross, where He gave everything for the needs of humanity (Philippians 2:5-8). The church's practice of ensuring "no one among them lacked" echoes Christ's own ministry, which consistently prioritized the poor, the sick, and the marginalized, demonstrating His compassion and provision for "the least of these" (Matthew 25:34-40). The unity of "one heart and one soul" that enabled such sharing is a direct result of Christ's prayer for His disciples to be one (John 17:20-23), and the Holy Spirit, sent by Christ, empowers believers to live out this radical love. Thus, the communal life of the early church, as seen in Acts 4:35, is a tangible manifestation of the Kingdom of God breaking into the world, empowered by the Spirit, and modeled after the selfless, compassionate, and giving heart of Jesus Christ, the ultimate provider and sustainer of His people.