Acts 2:45

Act 2:45. Κτήματα, possessions) lands and houses: ch. Act 5:1; Act 5:8.—ὑπάρξεις, their goods, effects) viz. of a moveable kind.—ἐπίπρασκον, 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.” Jas 5:3.—V. g.]—διεμέριζον, they parted or distributed them) The Passive, διεδίδοτο, 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.—αὐτὰ, them) all things in common, even the money from the goods which were sold.—καθότι, 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 (διεμέριζον) with all, subsequently, when the numbers of believers were large, a division was made on a more systematic plan.—E. and T.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Act 2:45 . τὰ κτήματα … τὰς ὑπάρξεις : 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 κτήματα was always used of real property, fields, lands, cf. Act 5:1 , whilst ὑπάρξεις was used of personal property (= τὰ ὑπάρχοντα in Heb 10:34 ). This latter word, to, τὰ ὑπάρχοντα , was a favourite with St. Luke, who uses it eight times in his Gospel and in Act 4:32 . No doubt κτῆμα is used in LXX for field and vineyard, Pro 23:10 ; Pro 31:16 , but the above distinction was not strictly observed, for τὰ ὑπάρχοντα , ὕπαρξις , are used both of movable and immovable property (see Hatch and Redpath, sub v. ). ἐπίπρασκον : 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 [ τις ] [not ‘every man,’ A.V.] had need”. See Rendall, Acts, in loco , and on Act 4:32 , and Expositor , vii., p. 358, 3rd series. καθότι : peculiar to St. Luke; in Gospel twice, and in Acts four times, ἄν makes the clause more indefinite: it is found in relative clauses after ὅς , ὅστις , 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 καθότι ἄν 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.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

(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.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

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.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And they continued daily with one accord in the temple,.... Every day they went up to the temple, at the time of prayer, or whenever any religious service was to be performed; this was their constant practice, and in this they agreed:

and breaking bread from house to house; either administering the Lord's supper in private houses, as the Jews kept their passover, sometimes administering it at one house, and sometimes at another; or because their number was so large, that one house could not hold them, they divided themselves into lesser bodies; and some met, and had the ordinance administered to them in one house, and some in another: or this may be understood of their common meals, which they ate together at one another's houses in great love and friendship; for

they did eat their meat with gladness; with great thankfulness to the God of their mercies for their daily food, acknowledging that all came from him, and that they were undeserving of it, and with much cheerfulness and affability one among another, without murmuring and repining at their lot, or envying each other, or grudging what each other partook of:

and singleness of heart; without deceit and hypocrisy; either in their thanksgivings to God, or in their welcome and entertainment of each other; and with great sincerity, openness, and frankness before God, and one another. The Syriac version joins this clause with the beginning of the next verse, "with singleness of heart, praising God".

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

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, κτήματα ktēmata, refers properly to their fixed property, as lands, houses, vineyards, etc. The word rendered “goods,” ὑπάρξεις 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.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

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.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

45. Sold their possessions—Under the Pentecostal power the solids melted into fluids.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

They sold for sold, A.V.; all for all men, A.V.; according as any for as every, A.V.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

And sold their possessions - Their lands and houses; and goods - Their movables. And parted them to all as any one had need - To say the Christians did this only till the destruction of Jerusalem, is not true; for many did it long after. Not that there was any positive command for so doing: it needed not; for love constrained them. It was a natural fruit of that love wherewith each member of the community loved every other as his own soul. And if the whole Christian Church had continued in this spirit, this usage must have continued through all ages. To affirm therefore that Christ did not design it should continue, is neither more nor less than to affirm, that Christ did not design this measure of love should continue. I see no proof of this.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

See notes on verse 44

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

45. Sold their possessions. Real estate. Goods. Personal property. Parted them to all men. On this special liberality we may note, (1) It partly arose from the non-resident or pilgrim character of a large part of the converts. (2) It was not an obligatory rule; the laws of ownership or property were not disturbed or questioned. Even Ananias might have kept all his land unblamed,

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

45. κτήματα … ὑπάρξεις. The Vulg. distinguishes the words by rendering ‘possessiones et substantias.’ The former of the Greek words seems to imply those means which were at the time actively employed in the acquisition of more wealth; this would include farming and trade stock, &c., while ὕπαρξις refers rather to realized property (cf. however Act 4:34). Soon, it seemed, there would be no need for either, and the produce of their sale was the most convenient form in which the bounty could be used for those who needed it.

καθότι ἄν τις χρείαν εἶχεν, 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.

The verb εἶχεν is in the indicative notwithstanding the preceding καθότι ἂν, because the writer’s intention is to describe a fact, viz. that there were persons in need.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

45.] κτήματα, [probably] landed property, ch. 5:1—see reff.: ὑπάρξεις, any other possession; moveables, as distinguished from land.

αὐτά, their price; see a similar construction Mat 26:9; and Winer, edn. 6, § 22. 3. 4.

καθότι ἂν …] The ἄν 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. 4:35; Mar 6:56; Mar 11:24; Soph. Philoct. 290 ff.; Aristoph. Lys. 510 ff.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

Possessions [κτηματα] . Landed property.

Goods [υπαρξεις] . Possessions in general; movables.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.