Exegetical and Hermeneutical Commentary of Acts 2:45
And sold their possessions and goods, and parted them to all [men,] as every man had need.
45. And sold their possessions, &c.] For the money which resulted from such sales would be the most convenient form in which their bounty could be bestowed on those who needed it.
as every man had need ] Better, according as any man had need. We gather from this that the first converts kept their homes and things needful for themselves, but held the rest as a trust for the Church to be bestowed whenever need was seen. This is an earlier stage than that in which the money was brought and put at the disposal of the Apostles.
Fuente: The Cambridge Bible for Schools and Colleges
And sold – That is, they sold as much as was necessary in order to procure the means of providing for the needs of each other.
Possessions – Property, particularly real estate. This word, ktemata, refers properly to their fixed property, as lands, houses, vineyards, etc. The word rendered goods, huparxeis, refers to their personal or movable property.
And parted them to all – They distributed them to supply the needs of their poorer brethren, according to their necessities.
As every man had need – This expression limits and fixes the meaning of what is said before. The passage does not mean that they sold all their possessions, or that they relinquished their title to all their property, but that they so far regarded all as common as to be willing to part with it if it was needful to supply the needs of the others. Hence, the property was laid at the disposal of the apostles, and they were desired to distribute it freely to meet the needs of the poor, Act 4:34-35.
This was an important incident in the early propagation of religion, and it may suggest many useful reflections:
1. We see the effect of religion. The love of property is one of the strongest affections which people have. There is nothing that will overcome it but religion. That will; and one of the first effects of the gospel was to loosen the hold of Christians on property.
2. It is the duty of the church to provide for the needs of its poor and needy members. There can be no doubt that property should now be regarded as so far common as that the needs of the poor should be supplied by those who are rich. Compare Mat 26:11.
3. If it be asked why the early disciples evinced this readiness to part with their property in this manner, it may be replied:
- That the apostles had done it before them. The family of the Saviour had all things common.
(2)It was the nature of religion to do it.
(3)The circumstances of the persons assembled on this occasion were such as to require it. They were many of them from distant regions, and probably many of them of the poorer class of the people in Jerusalem. In this they evinced what should be done in behalf of the poor in the church at all times.
4. If it be asked whether this was done commonly among the early Christians, it may be replied that there is no evidence that it was. It is mentioned here, and in Act 4:32-37, and Act 5:1-7. It does not appear that it was done even by all who were afterward converted in Judea; and there is no evidence that it was done in Antioch, Ephesus, Corinth, Philippi, Rome, etc. That the effect of religion was to make people liberal and willing to provide for the poor there can be no doubt. See 2Co 8:19; 2Co 9:2; 1Co 16:2; Gal 2:10. But there is no proof that it was common to part with their possessions and to lay them at the feet of the apostles. Religion does not contemplate, evidently, that people should break up all the arrangements in society, but it contemplates that those who have property should be ready and willing to part with it for the help of the poor and needy.
5. If it be asked, then, whether all the arrangements of property should be broken up now, and believers have all things in common, we are prepared to answer No. Because:
- This was an extraordinary case.
(2)It was not even enjoined by the apostles on them.
(3)It was practiced nowhere else.
(4)It would be impracticable. No community where all things were held in common has long prospered. It has been attempted often, by pagans, by infidels, and by fanatical sects of Christians. It ends soon in anarchy, licentiousness, idleness, and profligacy; or the more cunning secure the mass of the property, and control the whole. Until all people are made alike, there could be no hope of such a community; and if there could be, it would not be desirable. God evidently intended that people should be excited to industry by the hope of gain; and then he demands that their gains shall be devoted to his service. Still, this was a noble instance of Christian generosity, and evinced the power of religion in loosing the hold which people commonly have on the world. It rebukes also those professors of religion, of whom, alas, there are many, who give nothing to benefit either the souls or bodies of their fellow-men.
Fuente: Albert Barnes’ Notes on the Bible
Those proportions of their estate they set apart to this charitable work; whether they did arise out of the sale of house or land, called
possessions, or of any chattels or movable estate, called here goods: but that they did not divest themselves of all property, appears in that we find soon after this, Act 12:12, Mary the mother of St. Mark to have a house; and Lydia, after she was baptized, did not renounce any propriety in her house, Act 16:15, but entreated St. Paul, and those who were with him, to come into her house, &c.
Fuente: English Annotations on the Holy Bible by Matthew Poole
41-47. they that gladly received hisword were baptized“It is difficult to say how threethousand could be baptized in one day, according to the old practiceof a complete submersion; and the more as in Jerusalem there was nowater at hand except Kidron and a few pools. The difficulty can onlybe removed by supposing that they already employed sprinkling, orbaptized in houses in large vessels. Formal submersion in rivers, orlarger quantities of water, probably took place only where thelocality conveniently allowed it” [OLSHAUSEN].
the same day there were addedto them about three thousand soulsfitting inauguration of thenew kingdom, as an economy of the Spirit!
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And sold their possessions and goods….. Their houses and lands, their fields and vineyards, their goods, moveable or immoveable:
and parted them to all men; that were of their society, not to others:
as every man had need: the rich sold their estates, and divided them among the poor, or gave them such a portion thereof as their present exigencies required. This was done by Jews, and by Jews only; who, when they embraced the Gospel of Christ, were informed that the destruction of their city, and nation, was at hand; and therefore they sold their estates before hand, and put them to this use; which was necessary to be done, both for the support of the Gospel in Judea, and for the carrying and spreading of it among the Gentiles: but is not to be drawn into a precedent, or an example in after times; nor is ever any such thing proposed to the Christian churches, or exhorted to by any of the apostles.
Fuente: John Gill’s Exposition of the Entire Bible
Sold (). Imperfect active, a habit or custom from time to time. Old and common verb, .
Parted (). Imperfect again of , old verb for dividing or distributing between () people.
According as any man had need ( ). Regular Greek idiom for comparative clause with and imperfect indicative corresponding precisely with the three preceding imperfects (Robertson, Grammar, p. 967).
Fuente: Robertson’s Word Pictures in the New Testament
Possessions [] . Landed property.
Goods [] . Possessions in general; movables.
Fuente: Vincent’s Word Studies in the New Testament
1) “And sold their possessions and goods,” (kai ktemata kai tas huparkseis epipraskon) “And they also sold (their) properties and possessions,” as a voluntary matter, constrained by the love of Christ to show hospitality, a Christian grace so often neglected among believers and in the church fellowship today, Act 4:34-35.
2) “And parted them to all men,” (kai diemerizon auto pasin) “And distributed them to all,” to all of their church fellowship, shared with them in an extremely hospitable manner, Isa 58:7-8; Mat 25:34-40. Such is here expressed as being praised of the Lord.
3) “As every man had need,” (kathoti as tis chreian eichen) “According to a need (that) anyone had,” or based on a need that anyone had among them; Such is the spirit expressed by our Lord, Joh 13:34-35, and by John, 1Jn 3:16-18; and by Jas 2:15-16. Let us show hospitality one to another, especially as any among the church company has need for sustaining things of life, 1Pe 4:9; Gal 6:10.
Fuente: Garner-Howes Baptist Commentary
(45) And sold their possessions and goods.The verbs throughout this description are in the imperfect tense, as expressing the constant recurrence of the act. The Greek words for possessions and goods both mean property, the former as a thing acquired, the latter as that which belongs to a man for the time being. Custom, however, had introduced a technical distinction, and possessions stands for real property, goods for personal. So in Act. 5:1; Act. 5:3; Act. 5:8, the former word is used interchangeably with that which is translated field, and in the LXX. of Pro. 23:10; Pro. 31:16, is used both for field and vineyard.
As every man had need.The words imply at least the endeavour to discriminate. The money was not given literally to every one who applied for it, and so the way was prepared for more fixed and definite rules.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
45. Sold their possessions Under the Pentecostal power the solids melted into fluids.
Fuente: Whedon’s Commentary on the Old and New Testaments
45 And sold their possessions and goods, and parted them to all men , as every man had need.
Ver. 45. And sold ] So Tyre when once converted, Isa 23:17-18 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
45 .] , [probably] landed property , ch. Act 5:1 see reff.: , any other possession; moveables , as distinguished from land.
, their price ; see a similar construction Mat 26:9 ; and Winer, edn. 6, 22. 3. 4.
] The with imperf. indic. in this connexion implies ‘accidisse aliquid non certo quodam tempore, sed quotiescunque occasio ita ferret,’ Herm. ad Viger., p. 818. See ch. Act 4:35 ; Mar 6:56 ; Mar 11:24 ; Soph. Philoct. 290 ff.; Aristoph. Lys. 510 ff.
Fuente: Henry Alford’s Greek Testament
Act 2:45 . : according to their derivation, the former word would mean that which is acquired, and the latter that which belongs to a man for the time being. But in ordinary usage was always used of real property, fields, lands, cf. Act 5:1 , whilst was used of personal property (= in Heb 10:34 ). This latter word, to, , was a favourite with St. Luke, who uses it eight times in his Gospel and in Act 4:32 . No doubt is used in LXX for field and vineyard, Pro 23:10 ; Pro 31:16 , but the above distinction was not strictly observed, for , , are used both of movable and immovable property (see Hatch and Redpath, sub v. ). : all three verbs are in the imperfect, and if we remember that this tense may express an action which is done often and continuously without being done universally or extending to a complete accomplishment ( cf. Act 4:34 , Act 18:8 , Mar 12:41 ), considerable light may be thrown upon the picture here drawn (see Blass, Grammatik des N. G. , p. 186, on the tense and this passage): “And kept getting and distributing to all, as any man [ ] [not ‘every man,’ A.V.] had need”. See Rendall, Acts, in loco , and on Act 4:32 , and Expositor , vii., p. 358, 3rd series. : peculiar to St. Luke; in Gospel twice, and in Acts four times, makes the clause more indefinite: it is found in relative clauses after , , etc., with the indicative here it is best explained as signifying “accidisse aliquid non certo quodam tempore, sed quotiescumque occasio ita ferret,” quoted by Wendt from Herm., ad Vig. , p. 820; cf. Mar 6:56 , Blass, in loco , and Viteau, Le Grec du N. T. , p. 142 (1893). Grimm renders here “in so far,” or “so often as,” “according as”. Spitta refers Act 2:45-47 to the Apostles only, but to justify this he is obliged to refer Act 2:44 to his reviser. Hilgenfeld brackets the whole verse, referring it to his “author to Theophilus,” retaining Act 2:44 , whilst Weiss also refers the whole verse to a reviser, who introduced it in imitation of St. Luke’s love of poverty as indicated in his Gospel. But by such expedients the picture of the whole body of the believers sharing in the Apostles’ life and liberality is completely marred.
Fuente: The Expositors Greek Testament by Robertson
to all. i.e. to the believers.
every man = any one. App-123.
Fuente: Companion Bible Notes, Appendices and Graphics
45.] , [probably] landed property, ch. Act 5:1-see reff.: , any other possession; moveables, as distinguished from land.
, their price; see a similar construction Mat 26:9; and Winer, edn. 6, 22. 3. 4.
] The with imperf. indic. in this connexion implies accidisse aliquid non certo quodam tempore, sed quotiescunque occasio ita ferret, Herm. ad Viger., p. 818. See ch. Act 4:35; Mar 6:56; Mar 11:24; Soph. Philoct. 290 ff.; Aristoph. Lys. 510 ff.
Fuente: The Greek Testament
Act 2:45. , possessions) lands and houses: ch. Act 5:1; Act 5:8.-, their goods, effects) viz. of a moveable kind.-, they sold) The direction of the Lord, Luk 12:33, Sell that ye have, and give alms, spoken a short while before to the disciples, and applying to all times, was especially applicable to the time then being. [So afterwards, at the destruction of Jerusalem, they had nothing to lose: and their all was in the meantime laid out to the best account. The impending calamities of the time move the more prudent, not to parsimony, but to liberality. Ecc 11:2, Give a portion to seven and also to eight, for thou knowest not what evil shall be upon the earth. Jam 5:3.-V. g.]-, they parted or distributed them) The Passive, , division was made, ch. Act 4:35. The multitude was from time to time increasing.[23] The dividers of their goods were believers themselves; the apostles; the seven deacons.-, them) all things in common, even the money from the goods which were sold.-, according as) not as in the societies of the world, where each receives from the common fund according to the magnitude of the share that he has contributed, not according to his need.
[23] Therefore, whilst at first they shared their goods () with all, subsequently, when the numbers of believers were large, a division was made on a more systematic plan.-E. and T.
Fuente: Gnomon of the New Testament
sold: Act 4:34-37, Act 5:1, Act 5:2, Act 11:29, Luk 12:33, Luk 12:34, Luk 16:9, Luk 18:22, Luk 19:8
parted: Psa 112:9, Pro 11:24, Pro 11:25, Pro 19:17, Ecc 11:1, Ecc 11:2, Isa 58:7-12, 2Co 9:1, 2Co 9:9, 1Ti 6:18, 1Ti 6:19, Jam 2:14-16, Jam 5:1-5, 1Jo 3:17
Reciprocal: Exo 10:26 – cattle Deu 15:11 – Thou shalt 2Ch 24:10 – rejoiced 2Ch 35:8 – his princes Ecc 10:19 – but Mat 19:21 – go Mar 10:21 – sell Luk 14:13 – call Luk 21:4 – all Act 4:35 – distribution Act 6:1 – the daily 2Co 8:2 – the abundance Heb 6:10 – which
Fuente: The Treasury of Scripture Knowledge
5
Possessions is from KTEMA, and Robinson defines it, “a possession, property, estate,” which agrees with the definition of Thayer. Goods is from a Greek word that has a more general meaning. But since the first word in the passage is shown to apply specifically to real estate, we know the second refers to their personal belongings. Many of these disciples had come from far countries to attend the feast of Pentecost. They had not intended remaining at Jerusalem so long, consequently had not made preparation for such a prolonged stay. In their newfound joy they were loath to leave the community. This induced the resident disciples to create this common fund by turning all their property into money and placing it in one pool, to be drawn from according to the needs of the various members. It should be remembered that no apostle instructed the disciples to start this movement, but it was purely a voluntary action upon the part of the disciples. The Bible in no place teaches or encourages the practice of communism or socialism. On the contrary, it teaches the principle of individual holding of property, granted and guaranteed by the law of the land, with the result that as long as the world stands there will be men who have titles to property, and those who have not; there will be rich and will also be poor people. (See Gen 23:17-20; Mat 26:11; 1Co 16:2; Galations 2:10; Jas 2:1-5; Jas 4:13-14.) This arrangement of the community of goods was not instituted in any city outside of Jerusalem that we know of. It was not a divine system, and finally got some people into serious trouble as we shall see in a later chapter.
Fuente: Combined Bible Commentary
See notes on verse 44
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Verse 45
And parted them to all men, &c. that is, they sold their goods for the purpose of distributing to the poor, so far as there was need; and they did this so freely that they might be said to have all things common. The idea which has been sometimes entertained, that the early Christians adopted the principle of a community of goods, as the basis of their system of social polity is clearly erroneous. All the allusions to the subject of property which occur hereafter in this book, and in the Epistles, show that the title to property continued to be held personally, by individuals, and was not vested in the church. Hence the rich and the poor are constantly spoken of, and contributions are taken up in the churches when required.