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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
Eleven Centuries of Reception
4 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.
"And Joses, who by the Apostles was surnamed Barnabas, which is, being interpreted, The son of consolation." I do not think that this is the same with the companion of Matthias; for that person was also called Justus and Barsabas, but this, Joses and "Barnabas" ["son of consolation"]. I suppose he also received the name from his virtue, as being qualified and suited for this duty. "A Levite, and of the country of Cyprus by birth." Observe on all occasions how the writer indicates the breaking up of the Law. But how was he also a "Cyprian by birth?" Because they then even removed to other countries, and still were called Levites. "Having land, sold it, and brought the price, and laid it at the Apostles' feet."
The writer is now about to relate the affair of Ananias and Sapphira, and in order to show that the man's sin was of the worst description, he first mentions him who performed the virtuous deed; that, there being so great a multitude all doing the same, so great grace, so great miracles, he, taught by none of these, but blinded by covetousness, brought destruction upon his own head. "Having land," meaning that this was all he possessed, "sold it, and brought the money, and laid it at the Apostles' feet."
And he brought the price and laid it at the feet of the apostles. About this, Arator says: They prove that they should be deprived, what they avoid touching and teach that gold should be trampled, placed under the feet. From which earthly cares come to the hearts, similarly scattered on the ground.
He was an example to many to imitate evangelical generosity, for since he had an estate in Cyprus, he sold it, brought the money, and laid it at the apostles' feet as though it were a trifle, to be treated with disdain.
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Summary
Acts 4:37 presents the generous act of Joses, later surnamed Barnabas, who, possessing land, voluntarily sold it and brought the entire proceeds to the apostles. This verse serves as a concrete illustration of the radical communal life, deep unity, and profound trust in apostolic leadership that characterized the early Christian church in Jerusalem, highlighting a spirit of selflessness and shared resources among believers.
Context
Literary Context
This verse immediately follows a powerful description of the early church's unity and shared life, where "the multitude of them that believed were of one heart and of one soul" and "had all things common" (Acts 4:32). Luke emphasizes that this was not a forced communalism but a voluntary outpouring of love and mutual care, driven by the Holy Spirit's presence and the apostles' powerful testimony to the resurrection of Jesus, which resulted in "great grace" upon them all (Acts 4:33). Barnabas's action in Acts 4:37 is presented as a prime example of this ideal, standing in stark contrast to the deceptive actions of Ananias and Sapphira, which are recounted immediately afterward in Acts 5:1-11, thereby setting a moral precedent for genuine vs. feigned generosity within the nascent community.
Historical & Cultural Context
In the Greco-Roman world, private property was the norm, and while acts of philanthropy were known, the radical communal sharing described in Acts was highly unusual for a large, voluntary group. Within Jewish tradition, there was a strong emphasis on almsgiving and caring for the poor, often through voluntary contributions to the Temple or synagogue, but not typically through the liquidation of all assets for a common fund. The act of "laying [money] at the apostles' feet" was a culturally significant gesture. It symbolized profound respect, submission, and entrustment of authority, indicating that the giver relinquished all control and placed the resources entirely under the discretion and stewardship of the recipients. This gesture underscored the high regard and trust the early believers placed in the apostles' spiritual authority and their practical leadership in managing the burgeoning community's needs, reflecting a deep commitment to the new covenant community over personal possessions.
Key Themes
Barnabas's act contributes significantly to several key themes in Acts. Firstly, it exemplifies Radical Generosity and Stewardship, demonstrating a profound willingness to sacrifice personal assets for the collective good, trusting divine provision and the community's mutual care. This theme is foundational to the early church's communal life, as seen also in Acts 2:44-45. Secondly, it highlights Communal Care and Unity, showcasing how voluntary sharing fostered deep bonds and embodied the Christian ideal of selfless love, where no one among them was in need (Acts 4:34). Thirdly, the act signifies Trust in Apostolic Leadership, as the funds were entrusted entirely to the apostles for distribution, acknowledging their God-given authority and integrity in ministering to both spiritual and material needs. Finally, this verse serves as the Introduction of Barnabas as an Exemplar, whose character is immediately established as selfless and generous, foreshadowing his later role as a "Son of Encouragement" (Acts 4:36) who faithfully supports and encourages others, including Paul (Acts 9:27) and the new converts in Antioch (Acts 11:24).
Exposition and Analysis
Key Word Analysis
This word, derived from hypó (under) and árchomai (to begin), signifies "to begin under" or "to come into existence." In this context, it functions as an auxiliary verb, indicating a state of being or possession. Barnabas "having" or "being in possession of" land emphasizes that he was not landless or impoverished, but rather a property owner who willingly chose to divest. This highlights the voluntary and sacrificial nature of his act, as he was giving from what he genuinely possessed.
Meaning "to barter" or "to sell," this verb indicates the commercial transaction of exchanging his land for money. The use of this specific term underscores that Barnabas engaged in a legitimate, legal sale of his asset. It was a deliberate, conscious decision to convert his tangible property into liquid funds, making the proceeds available for the community's needs, rather than merely donating a portion of his income or produce.
This verb means "to place" or "to put," often implying a passive or horizontal posture. In the context of "laid it at the apostles' feet," it signifies the act of placing something down, relinquishing control and ownership. It is a deliberate act of surrender and entrustment, signifying that the money was no longer Barnabas's to manage but was now fully under the apostles' authority for distribution according to the community's needs.
A primary word for "foot," this term, when combined with "laid at," carries significant cultural weight. In ancient Near Eastern and Greco-Roman cultures, placing oneself or an object at someone's feet was a gesture of profound respect, submission, and acknowledgment of authority. It indicated complete surrender of ownership and decision-making power to the one whose feet the object was placed before, underscoring the trust and deference Barnabas showed to the apostles.
Verse Breakdown
"Having land"
This phrase establishes Barnabas's economic status as a landowner, indicating he was a person of some means, not someone forced by poverty to sell. This detail emphasizes that his act was a deliberate and voluntary sacrifice of a significant asset, not a mere contribution from surplus. It sets the stage for the magnitude of his generosity.
"sold [it]"
This describes the concrete action taken by Barnabas. He actively engaged in a commercial transaction to liquidate his property. The sale was a definitive step, converting a fixed asset into liquid currency, which further highlights the intentionality and completeness of his offering.
"and brought the money"
Following the sale, Barnabas personally delivered the full proceeds. This emphasizes his direct involvement and commitment. The phrase "the money" implies the entire sum obtained from the sale, reinforcing the idea that he held nothing back for himself, demonstrating radical generosity.
"and laid [it] at the apostles' feet"
This climactic action is profoundly symbolic. "Laying at the feet" was a gesture of complete submission, respect, and relinquishment of control. By doing so, Barnabas not only donated the money but also entrusted its stewardship entirely to the apostles, acknowledging their authority and wisdom in managing the communal resources for the benefit of the entire body of believers.
Literary Devices
Luke employs several Literary Devices in this concise verse to convey its profound significance. The primary device is Exemplum, as Barnabas's action serves as a concrete, positive example of the ideal communal life and radical generosity previously described in general terms in Acts 4:32-35. His specific deed makes the abstract principle tangible and imitable. There is also strong Symbolism in the act of "laying [the money] at the apostles' feet." This physical gesture powerfully symbolizes complete surrender of personal possessions and trust in the spiritual authority and integrity of the apostles for the common good. Furthermore, though not explicitly stated within this verse, Luke sets up a dramatic Contrast that will unfold immediately in the subsequent narrative. Barnabas's genuine, complete, and transparent generosity in Acts 4:37 serves as a foil to the deceitful and partial giving of Ananias and Sapphira in Acts 5:1-11, highlighting the importance of integrity and sincerity in Christian giving.
Theological and Thematic Connections
Barnabas's act of selling his land and laying the proceeds at the apostles' feet is a powerful theological statement about the nature of the early church and the radical implications of genuine conversion. It illustrates a profound understanding of stewardship, where personal possessions are viewed not as ultimate ends but as resources to be deployed for God's kingdom and the welfare of His people. This voluntary act of self-emptying for the community's benefit reflects a deep love for God and neighbor, embodying the principle that true discipleship often involves a reorientation of priorities away from material accumulation towards communal flourishing and the advancement of the gospel. It underscores the early church's commitment to ensuring that no believer was in need, demonstrating a practical outworking of their shared faith and unity in Christ.
Reflection and Application
Barnabas's example in Acts 4:37 continues to challenge and inspire believers today, calling us to a deeper level of generosity and trust in God's provision through the community of faith. While not a mandate for every Christian to sell all possessions, it highlights the spirit of radical stewardship and selfless giving that should characterize followers of Christ. It encourages us to hold our material resources loosely, recognizing that they are ultimately God's, to be used for His purposes and the good of others. We are called to be attentive to the needs within our spiritual family and beyond, willing to contribute cheerfully and sacrificially to support the work of God's kingdom and those in spiritual leadership who faithfully steward resources. This act also underscores the importance of trusting the integrity and wisdom of those entrusted with managing church resources, fostering unity and mutual support within the body of Christ. Barnabas's voluntary, wholehearted offering serves as a timeless reminder that true generosity stems from a heart transformed by grace, prioritizing the welfare of the community and the advancement of the gospel above personal gain or comfort.
Questions for Reflection
FAQ
Was the early church practicing communism, and is Acts 4:37 a command for Christians today to sell all their possessions?
No, the early church was not practicing communism, nor is Acts 4:37 a universal command for all Christians to sell all their possessions. The actions described in Acts 2:44-45 and Acts 4:32-37 were characterized by voluntarism, not compulsion. Believers like Barnabas freely chose to sell property and contribute the proceeds to meet the needs within the community, driven by love and the Holy Spirit. This is explicitly contrasted with the deception of Ananias and Sapphira in Acts 5:1-11, where Peter clarifies that their sin was not in withholding property, but in lying about it, stating, "While it remained unsold, did it not remain your own? And after it was sold, was it not at your disposal?" (Acts 5:4). The principle is radical generosity and stewardship, recognizing that all we have belongs to God, and we are called to use it to serve His kingdom and care for others, as God enables and directs.
Christ-Centered Fulfillment
Barnabas's selfless act in Acts 4:37 is a profound echo of Christ's ultimate self-emptying, serving as a tangible outworking of the gospel's transformative power. Just as Barnabas, "having land," willingly divested himself of a valuable possession for the good of the community, so too did Christ, "though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, by taking the form of a servant, being born in the likeness of men" (Philippians 2:6-7). Barnabas's generosity flows from a heart renewed by the Spirit, reflecting the very nature of Jesus, who "for your sakes he became poor, though he was rich, so that thereby you might become rich" (2 Corinthians 8:9). His act of laying the money at the apostles' feet symbolizes a surrender of earthly security for heavenly purpose, mirroring Christ's complete submission to the Father's will even unto death on the cross (Luke 22:42). Thus, Barnabas's generosity is not merely an admirable human act, but a Spirit-empowered response to the grace of Christ, demonstrating how the gospel compels believers to live lives of radical love and sacrifice, building up the body of Christ and extending His kingdom on earth.