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Act_4:23-37
32And the multitude of them that believed [of the believers] were of one [were one] heart and of one [om. of one] soul: neither said any of them [and not one said] that aught of the things which he possessed was his own; but they had all things common [but all things were common to them]. 33And with great power gave the apostles witness of the resurrection of the Lord Jesus: and great grace was upon them all. 34[For, ãὰñ ] Neither was there any among them that lacked: for as many as were possessors of lands or houses sold them, and brought the prices of the things that were sold, 35And laid them down at the apostles’ feet: and distribution was made unto every man according as he had need. 36And Joses [Joseph], who by the apostles was surnamed Barnabas, (which is, being interpreted, The [A] son of consolation,) a Levite, and of the country of Cyprus [born in Cyprus], 37Having land, sold it, and brought the money, and laid it at the apostles’ feet.
Act_4:24. a. They lifted up their voice.—When the apostles had, accordingly, communicated, not that which they themselves had said and done, but that which the rulers and representatives of the people of God had spoken in an imperious and minatory manner, their hearers unitedly poured forth their feelings in a prayer. In what manner was this done? Bengel and others suppose that Peter pronounced the words, and that these were repeated by the company; but this view does not agree with the statement that Peter and John had made their report, and that the others, after listening to the recital, offered prayer ( ïἱ äὲ ἀêïýóáíôåò — åἶðïí ). Baumgarten conjectures that the whole congregation sung the second Psalm [quoted in Act_4:25-26], after which Peter applied it to the present conjuncture, using the words here recorded. But the objection just made, applies to this interpretation also; besides, the words of the Psalm and those of the application are interwoven, so that the text before us does not make the distinction which Baumgarten’s interpretation presupposes. Meyer escapes this difficulty by assuming that Act_4:24-30 present an established formula of prayer, which had been previously composed, under the influence of the Holy Ghost, while the impressions made by the sufferings of Christ were still recent; this formula, he adds, was now repeated by the assembled apostles (see above, Exeg. note on Act_4:23) with one heart and one voice. But even if we do not insist on the circumstance that the recitation of a form of prayer from memory, is inconsistent with the present situation, that is, the vigorous, original, spiritual life of the church, other considerations show distinctly that the origin of this prayer must be assigned to this precise time; there are, namely, special allusions to the present case (Act_4:29 f. ἀðåéëÜò , ðáῤῥçóßáí , ἴáóéí etc.). If we assume that one of the other apostles pronounced the prayer, and that all who were present, united, in part audibly, (for instance, when the words of the Psalm occurred, Act_4:25) we shall, doubtless, do full justice to the words of Luke, inasmuch as he, not rarely, ascribes language to several persons, which could have been uttered only by one of their number, e. g. Act_4:19; Act_5:29, etc.
b. Lord, which [thou who] hast made.—This is the first Christian church-prayer with which we are acquainted, and claims special consideration. A close inspection shows, (a) that this prayer was dictated by a deep feeling of distress and danger; “this beautiful flower, too, grew under the cross;” (b) that this prayer, dictated by the distress of the present moment, beseeches the Almighty to regard the threatenings of enemies (that their counsel and will might not be fulfilled), and to grant grace and support to the servants of God in their words and acts (so that the kingdom of God might come). (c) The ground of the confidence of these afflicted men, and, indeed, that on which they offer prayer, is, first, the almighty power of God, the Creator of heaven and earth; secondly, the consoling word and promise of God (Psa_2:1-2, quoted strictly according to the text of the LXX.), the fulfilment of which had already been seen in the sufferings (and the resurrection) of Jesus.
Act_4:25-28. By the mouth of … David.—The second Psalm, which, as it is well known, is without a title, is, in accordance with the common view, ascribed to David. The raging of the âּåֹéִí ( öñõÜóóù , originally descriptive of the wild snorting of spirited or intractable horses,) which the Psalm mentions, is referred, in the prayer, to the hostile conduct of the pagan Romans; the term ἄñ÷ïíôåò , Act_4:26, specially designates Pontius Pilate, Act_4:27; ëáïß ( ìְàֻîִּéí in the Psalm) is referred to Israel [the plural, in allusion to the twelve tribes, (Meyer)], and the phrase âáóéëåῖò ô . ã . is applied to Herod [Antipas, mentioned, e. g. in Mat_14:1; Luk_3:1; Luk_23:7.—Tr.]
Act_4:29-30. Behold their threatenings.—The words of the prayer, ἔðéäå ἐðὶ ôὰò ἀðåéëὰò áὐ ôῶí refer to the immediate danger in which the believers were involved. The threats of the Sanhedrin, Act_4:17; Act_4:21, were like a sword suspended over the heads of the apostles. In view of the danger, they beseech God to behold—to restrain their enemies, and to protect his people. If this petition may be said to be negative in its character, the positive blessing for which they ask, is a bold and joyful spirit in proclaiming the word of God. And when they ask, in addition, for power to perform signs and miracles of healing in the name of Jesus, they again refer to the most recent events, the healing of the lame man, and their immediate necessities. For the gifts which these men specially need in that moment, are, first, the power to proclaim the word with courage and joy, and secondly, the power to help and to heal, as evidences that the omnipotent God is with them.
Act_4:31. The place was shaken.—When the place in which the congregation was assembled, was shaken, and when they themselves were filled with the Holy Ghost, their prayer received an immediate and direct answer—these events were the Amen of their petition. The connection shows that this shaking of the place, was not a natural or merely accidental occurrence (as Heinrichs and Kuinoel suppose), but a miraculous and direct act of God. Bengel views this trembling of the place as a symbol of the commotions which were at hand, and which the Gospel would produce in every direction, while Baumgarten sees in it a sign that the will of God is able to control all visible objects. We may, in general, regard it both as a sign of the omnipotence of God, to which, indeed, the men who prayed, had appealed, and on which they relied, Act_4:24, and also as an accompanying external sign of the internal and invisible influences of the Spirit. The believers had referred to the future, when they prayed that the apostles might appear with boldness in the presence of unbelievers and enemies; but God, who does exceeding abundantly above all that we ask or think [Eph_3:20], answered their prayer immediately, even while none but friends were present, as an earnest and pledge of future mercies.
Act_4:32-35. a. And the multitude of them that believed.—This first attempt of the enemies of the Church of Christ to overthrow it, which was defeated by the protection and grace of God, constitutes an epoch in its history; the believers enjoyed a temporary repose. And here Luke pauses, in order to describe the condition of the entire Church ( ðëῆèïò ôῶí ðéóôåõóÜíôùí ). His statement presents four of the prominent features: (a) The apostles gave witness of the resurrection of Jesus, with great power—a proof that God continued to fulfil the petition recorded in Act_4:29. The apostles, far from being intimidated by the threatenings of the rulers, publicly delivered their testimony concerning Jesus and his resurrection with increased courage and power. (b) Great grace was upon them all, that is, not the apostles only, but all the believers. The word ÷Üñéò does not here [as in Act_2:47] denote favor with the people (Olsh. and others); there is nothing in the passage itself which would suggest such an interpretation; it denotes the grace and benevolence of God [Alf. Hack.] for Christ’s sake, in which every individual ( ἐðὶ ðÜíôáò ) shared, (c) The union of hearts of the Christians, their brotherly love and perfect harmony in sentiment and thought ( ἡ êáñäßá êáὶ ἡ øõ÷ὴ ìßá )—a circumstance which was the more remarkable, as the number of the members had already greatly increased ( ðëῆèïò ôῶí ðéóô .).
b. They had all things common.—The fourth feature is (d) the community of goods; comp. Act_2:44 ff. In this Luke finds an expression of fraternal union, Act_4:32, on the one hand, and on the other, an evidence of the grace of God, Act_4:34 ( ãáñ ) [omitted in the Engl. vers.; “Neither was there should have been—For there was not.” (J. A. Alex.) Tr.]. It is hence evident that Luke designs to represent this community of goods, not as a measure demanded by any law or authority, but as a course of action which individuals adopted voluntarily; and this view is confirmed by the illustrative case of Joseph Barnabas, to which Luke specially calls attention.—But does this description of the community of goods imply that a general custom, admitting of no exceptions, prevailed, so that every individual (not indeed, compelled by a law, but in a voluntary manner) sold all his real estate, and placed the proceeds at the disposal of the Church? The words before us do not suggest an affirmative answer to this question. If, according to Act_4:32, not one declaredthat any of the things which he possessed was his own ( ἔëåãåí ἴäéïí åἶíáé ), this language unquestionably implies that his proprietorship remained undisturbed; hoc ipso præsupponitur, proprietatem possessionis non plane fuisse deletam. (Bengel). The owner did not retain possession of his property in a selfish spirit, allowing none to derive benefit from it; on the contrary, they had ðÜíôá êïéíÜ —all things were so employed as to supply the wants of all. When Luke continues his description of the action of the Christians, Act_4:34-35, the main feature is evidently the provision which was made for the needy; the work was performed with so much liberality and success, that no one suffered, Act_4:34; the wants of every individual were supplied, Act_4:35. This result was due to the sale of property on the part of all the members of the church ( ὅóïé ) who were owners of lands or houses; the funds which were thus obtained, were laid at the feet of the apostles (who sat when they taught), that is to say, the funds were intrusted to them as the almoners of the church. We are certainly authorized by the literal import of the passage to assume that all the owners of real estate, who belonged to the church, sold property, but not that they sold all the real estate of which they were the possessors. Each one contributed a certain portion, but it is not said here that each one disposed of his whole property; we are not even distinctly told that a single individual relinquished all that he owned. This passage, accordingly, can by no means be so interpreted, as to lead legitimately to the conclusion that it was the universal custom of the members (voluntarily observed, indeed, but still not neglected in a single case) to surrender the whole amount of their real estate for the benefit of poor members. Indeed, the special case which is now adduced, leads to the opposite conclusion.
Act_4:36-37. Joseph or Joses [the latter only another form of the name Joseph (Herzog: Real-Enc. VII. 33)] received from the apostles the surname of Barnabas, áַּø ðáåּàָä , that is, son of prophetic discourse, or, exhortation [“literally, õἱὸò ðñïöçôåßáò ; he was counted among the prophets, Act_13:1; but ðñïö . includes ðáñÜêëçóéò , an edifying discourse, Act_13:15; 1Co_14:3, thus authorizing the translation in the text.” (de Wette). See below, Act_11:22. b.—Tr.]; he was born in the island of Cyprus, and belonged to the tribe of Levi. He, too, sold a piece of ground which he possessed, and laid the money which he had obtained, at the apostles’ feet. He is the well-known Barnabas, who is afterwards frequently mentioned as an associate of the apostle Paul [e. g. Act_13:2]. That he was a Levite, is a remarkable circumstance; we are soon afterwards told that even many priests believed, Act_6:7. The surname of Barnabas, which the apostles gave him (as those of Peter and Boanerges, were conferred by Jesus himself), alluded, without doubt, to an extraordinary gift of the Spirit, which was manifested in the animation and the power of his addresses and exhortations. It was by no means inconsistent with the law that he (as a Levite) should own a piece of ground (Baumgarten), since even Jeremiah [the son of a priest, Jer_1:1] secured a field as private property, in accordance with the forms of the law, Jer_32:6-12. [The right of individual ownership might exist within the forty-eight cities and the territory adjacent to them, which were assigned to the Levites, Num_35:1-8; Lev_25:32 (Hack.), and it is probable, that after the return from Babylon, the restrictions imposed on the priests and Levites by the Mosaic law, Num_18:10-24; Jos_18:7, were no longer enforced (de Wette).—Tr.]. Hence Barnabas did not sell the land in order to comply with the requisitions of any law, but was prompted to take that course by his love to the brethren.
2. The second Psalm is the Scriptural basis of the prayer, Act_4:24 ff.; the divine inspiration from which it originally proceeded, revealed its true application, Act_4:25. Its divine character is demonstrated by the fulfilment which occurred in Jesus Christ. For David is here clearly the type of Jesus; as the former was the servant of God, so Jesus is the servant of God in the full sense of the word ( ðáῖò , Act_4:25; Act_4:27; Act_4:30 [see abov, Exeg. and Crit. notes, on Act_3:13-14 a.]); as David, the king, was the anointed of God, Act_4:26, so Jesus is the Anointed of God, Act_4:26-27; as men rebelled, and resisted David’s royal rights and authority, so they dealt with Jesus, Act_4:27. But even as God then protected his anointed, and vindicated his character by divine acts, so, too, he will interpose in the present circumstances, and defeat his foes, Act_4:29 ff. For a greater than David is here [Mat_12:42].
3. What is, accordingly, the substance of the confession which the Church here pronounces respecting Jesus Christ? He receives, indeed, the same appellation which is given to David—each, is a ðáῖò èåïῦ , Act_4:25; Act_4:27. But, then, an incomparably higher character is ascribed to Jesus, not only when he is termed the Servant of God, while David is merely a servant of God, but also when Jesus is specially and repeatedly [Act_4:27; Act_4:30] termed ὁ ἅãéïò ðáῖò èåïῦ , that is, he is distinguished from all that is sinful and unclean, and is infinitely exalted above David, serving God and his kingdom alone, as the consecrated servant and executor of the divine decrees. This description involves a most intimate and a peculiar union with God, of which there is no other instance. That union is implied in the confession that God performs miracles through [ äéὰ —“strictly meaning through, by means of,” J. A. Alex, ad loc.—Tr.] the name of Jesus, Act_4:30, that is, through Jesus, who is confessed and invoked, when these miracles are wrought. He is, accordingly, the Mediator of salvation, and of the miraculous operations of divine grace.
4. The pure and holy spirit of Christ breathes in this prayer. It exhibits no traces of revengeful feeling, of carnal zeal, or of a desire for the destruction of any enemies: however zealous these Christians are in the cause of God, all that they presume to ask is, that he would behold the threatenings of their enemies, and graciously enable them to bear witness in word and in deed, with confidence and joy. Even as Christ did not come to condemn, but to save the world [Joh_3:17], so, too, the apostles and other believers are controlled, not by the penal, burning zeal of an Elijah, but by deep love for the souls of men, who are to be saved through the instrumentality of their words and acts, and be conducted to salvation in Christ. And when the word is not bound, when Christ is preached with power and boldness, his cause will always triumph in the end.
5. The prayer and its answer. The prayer was offered in the name of Jesus, in communion with him, in his own mind and spirit. The promise is given unconditionally that such prayers shall be heard. The prayer was, accordingly, answered—it was answered immediately, and above all that they asked or thought [Eph_3:20]. Such prayers elevate, strengthen and sanctify the soul. The believers could not have been filled with the Holy Ghost, if they had not previously offered this prayer, Act_4:31.
6. This admirable union in spirit, Act_4:32, which was not only a union in faith, but also in brotherly love, demonstrates that the Christians were truly regenerated, and in a state of grace. It was a union which, combined with self-denial and a renunciation of the world, looked not “on its own things, but also on the things of others” [Php_2:4]. Each one felt the sorrows of the other, bore his burdens, and regarded his own possessions as common property. And as faith demonstrates its truth when it actively works by love, divine grace was with all, and upon all.
Act_4:24. They lifted up their voice, etc.—The most effective weapons which the Church can employ in distress and persecution, are prayers and tears [Hos_12:14].—If the prayer of a righteous man availeth much [Jam_5:16], the prayer of many righteous men, when offered with one accord, availeth still more. (Starke).—The lips of faithful witnesses of Jesus are never sealed; they either preach to the world, or cry aloud to God. (Apost. Past.).—Trials teach the individual, and the Church too, how to pray.—The communion of saints on earth: a communion, I. Of faith; II. Of affection; III. Of prayer.
Act_4:25-29.—Why did the heathen rage?—When the enemies of the Church rage, we are not permitted to yield to our passions, but are commanded to be calm, and to praise God in faith, patience and prayer. (Starke).—The genuine prayer of the Church, an acceptable burnt-offering: I. The altar on which it is placed—the communion of believers, Act_4:23; II. The fire in which it burns—the ardor of brotherly love, Act_4:23-24; III. The wind which, fans the flame—the storms of trial, Act_4:23-26; IV. The wood which maintains the fire—divine promises found in the evergreen forest of the Scriptures, Act_4:25-26; V. The Deity, to whom the offering is made—the Almighty Maker and Lord of heaven and earth, Act_4:24; Act_4:29-30; VI. The Amen that responds to the prayer—renewal and strength in the Holy Ghost, Act_4:31.—In what spirit should the Christian mention his enemies in his prayers? I. Without fear or dread; for he prays to the King of all kings; “if God be for us,” etc., (Rom_8:31) Act_4:25-28; II. Without wrath and hatred; for his prayers are directed against that which is evil, not against evil men, Act_4:29; III. Without pride and defiance; for he prays not so much with respect to his personal affairs, as to the cause of God, Act_4:29-30.
Act_4:30. That signs and wonders may be done.—The prayers of the Church work great miracles; they rescued three of our number from death, that is, myself, when I lay sick unto death on many occasions; my wife Catharine, who was equally near to death, and M[agister] Philip Melanchthon, who, in the year 1540, lay in a dying state in Weimar. Although such deliverances from sickness and bodily dangers are very ordinary miracles, they should still be noticed for the sake of those who are weak in faith; for I consider those as far greater miracles which the Lord, our God, daily performs in the Church, when he baptizes, administers the Sacrament of the altar [Lord’s Supper], and delivers from sin, death, and eternal damnation. (Luther).
Act_4:31. And when they had prayed, the place was shaken, etc.—Prayer worketh miracles: I. Those that are internal: the heart is filled with happiness; the soul is wonderfully strengthened; II. Those that are external: houses shaken, congregations awakened, enemies alarmed, mountains moved, the world convulsed.
Act_4:32. a. And the multitude of them that believed were of one heart and of one soul.—Believers ought to be not only of one heart (as far as the will is concerned), but also of one soul (united in opinions and views). (Ap. Past.).—Affliction binds the hearts of the devout together; it severs those of the wicked, and enkindles hatred, selfishness and strife.—“Behold, how good and how pleasant it is for brethren to dwell together in unity!” Psa_133:1.—Herethe bride of Christ appears, adorned with the jewels of holiness—a joyful faith, and unity of the Spirit. (Starke).—This was truly a Paradise on earth; alas! how soon it passed away! Heb_13:1; Rev_2:4. (Quesn.).
Act_4:32. b. Neither said any of them that aught of the things which he possessed was his own.—The noble Communism of the primitive Christians, and the spurious Communism of the modern Communists; see above, Act_2:44-45, Hom. and Pract.—The apostles and disciples did not ask that the possessions of others, as of Pilate and Herod, should be common to all, as our senseless peasants now imperiously demand. But these men claim an equal share of the private property of others, and yet insist on retaining their own. They are, truly, admirable specimens of Christians! (Luther).—The true mode of contending against this modern and ungodly Communism, and against every false, levelling process, consists in the maintenance of the godly communion of Christians; the latter will, at all times, and in all places, conform to the indwelling royal law of love. (Besser).
Act_4:33. And with great power, etc.—The more violently men attempt to suppress divine truth, the more vigorously it manifests its power. (Starke).
Act_4:34. a. Neither was there any among them that lacked.—This result was, no doubt, produced in part by the community of goods which is here mentioned, Act_4:32; but it is to be ascribed chiefly to the grace of the Lord Jesus, which moderated their desires, and gave them contented and peaceful hearts.
Act_4:34. b. For as many as were possessors of lands or houses, sold them, etc.—We cannot more unequivocally demonstrate our gratitude to Jesus, who “became poor for our sakes” [2Co_8:9], than by submitting even to poverty for the sake of his poor members. (Quesn.).—He who offers himself as a willing sacrifice to the Lord, is likewise prepared to sacrifice his goods for the benefit of the brethren.—The providence of God, in its wisdom and mercy, alleviated the trials which the subsequent flight of the Christians from Jerusalem occasioned [see Mat_24:20, and Comment. ad loc.], by inducing them to dispose in time of their real estate, and to become literally pilgrims who retain no private property. (Apost. Past.).—The community of goods of the primitive Christians: in which of its features should it be taken as a model by Christians in our day? In what respects should it not serve as a model?—When may a Christian congregation be said to flourish? Act_4:32-35 : I. Where Christ is preached with fidelity (Act_4:33), true faith will manifest its power; II. Where true faith exists, a genuine Christian love will prevail (“of one … soul,” Act_4:32); III. Where Christian love prevails, all are prosperous (“neither was there any … that lacked,” Act_4:34).—The tempests of persecution which assail the Church, produce results similar to those which follow storms and rains in nature: all things seem to revive and bloom, and to grow and flourish with increased vigor and beauty, Act_4:32-35.
Act_4:36-37. And Joses [Joseph], who by the apostles was surnamed Barnabas.—That every Christian should become a Barnabas, a son of consolation: I. By seeking consolation himself, in faith, in the Father of mercies, and the God of all comfort, 2Co_1:3-4; II. By freely imparting consolation to others in love: (a) with the words of his lips (affectionately encouraging them, which was doubtless the special gift that grace had bestowed on Barnabas, and that gained for him this honorable appellation; comp. Isa_40:1 : “Comfort ye,” etc., and Isa_52:7 : “How beautiful upon the mountains,” etc.); (b) with the gifts of his hand (with brotherly love relieving the wants of others, like Barnabas, Act_4:37.—“Let us not love in word, neither in tongue, but in deed and in truth.” 1Jn_3:18).—The fraternal union of the primitive Christians: I. The fraternal prayer of faith, Act_4:23-31; II. The fraternal acts of love, Act_4:31-37.—[One Lord, one faith, one baptism (Eph_4:5), the true foundation of Christian union.—The rapid growth of the primitive Church: I. The direct means; (a) the inspired word; (b) the holy Sacraments, Act_2:41; Act_2:46; (c) the special gifts of the Spirit. II. The circumstances which promoted it; (a) the faith, Act_4:12; (b) the love, Act_4:32; (c) the zeal of the newly converted, Act_4:31. III. Its effects; (a) on the Church itself; (b) on its enemies; (c) on the world.—Tr.]
Footnotes:
Act_4:24.— ÄÝóðïôá , óὺ ὁ ðïéÞóáò . Ὁ èåïò between óý and ὁ ðïéÞó . is wanting in important MSS. [A. B. Cod. Sin. Vulg. etc.], and seems to be one of the many interpolations, by which the simple prayer was supposed to gain in beauty. [Alford retains the reading of the text. rec.—Tr.]
Act_4:25.— ὁ äéὰ óôüìáôïò Äáõῖä ðáéäüò óïõ åἰðþí ; many of the variæ lectiones (of which the most important are: äéὰ ðíåýìáôïò ἁãßïõ , and, ôïῦ ðáôñὸò ἡìῶí ), appear to be interpolations, intended to improve the original. [Alford says: “The text of this verse is in a very confused state. I have kept to that of the oldest MSS., adopted also by Lachmann.” He reads thus: ὁ ôïῦ ðáôñὸò ἡìῶí äéὰ ðíåýìáôïò ἀãßïõ óôüìáôïò Äáõὶä ðáéäüò óïõ åἰðὼé ; with A. B. E. and Cod. Sin.— äéá is inserted by D. before ô . óôüì . Tisch. reads: ὁ äéὰ óôüì . Ä . ð . óïõ åἰðþí , omitting all the rest, in the ed. of 1849.—Tr.]
Act_4:27.— ἐí ôῇ ðüëåé ôáýôῃ ; this reading [after ἐð ʼ ἀëçè .] is undoubtedly genuine, according to external testimony, and there is not sufficient internal evidence to justify the conclusion that it is merely a gloss. [Omitted in text. rec., on authority not stated, but found in A. B. D. E. Cod. Sin. Vulg., and nearly all the versions, and inserted by Lach., Tisch., and Alf.—Tr.]
Act_4:36. a.—The most important MSS. and ancient versions read: Éùóὴö [A. B. D. E. Cod. Sin., Syr., Vulg., etc.]; that the reading Ἰùóῆò , which is less strongly supported, is merely a correction to suit Act_1:23 [Meyer], is only an unsupported opinion. [Lach., Tisch., and Alf. read Ἰùóὴö .—Tr.]
Act_4:36. b.— ἀðὸ ôῶí ἀðïóô .; this reading is somewhat more strongly supported [by A. B. E.] than ὑðü , and would scarcely have been introduced, if ὑðü , which is, grammatically, the easier form, had been originally employed. [ ἀðὸ in A. B. E. Cod. Sin., and adopted by Lach., Tisch., and Alf.— ὑðü , of text. rec. in D., and retained by Alf.—Tr.]