Teks -- Acts 4:32-37 (NET)

Conditions Among the Early Believers

4:32 The group of those who believed were of one heart and mind, and no one said that any of his possessions was his own, but everything was held in common. 4:33 With great power the apostles were giving testimony to the resurrection of the Lord Jesus, and great grace was on them all. 4:34 For there was no one needy among them, because those who were owners of land or houses were selling them and bringing the proceeds from the sales 4:35 and placing them at the apostles’ feet. The proceeds were distributed to each, as anyone had need. 4:36 So Joseph, a Levite who was a native of Cyprus, called by the apostles Barnabas (which is translated “son of encouragement”), 4:37 sold a field that belonged to him and brought the money and placed it at the apostles’ feet.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Robertson: Act 4:32 - Of one heart and soul

Of one heart and soul ( kardia kai psuchē mia ).

It is not possible to make sharp distinction between heart and soul here (see Mar 12:30), only that there was harmony in thought and affection. But the English translation is curiously unlike the Greek original. "There was one heart and soul (nominative case, not genitive as the English has it) in the multitude (tou plēthous , subjective genitive) of those who believed."

Robertson: Act 4:32 - Not one of them

Not one of them ( oude heis ).

More emphatic than oudeis , "not even one."

Robertson: Act 4:32 - Common

Common ( Koinéa ).

In the use of their property, not in the possession as Luke proceeds to explain. The word Koinéos is kin to sun (together with)=xun (Epic) and so xunoŝKoinéos . See this word already in Act 2:44. The idea of unclean (Act 10:15) is a later development from the original notion of common to all.

Robertson: Act 4:33 - Gave their witness

Gave their witness ( apedidoun to marturion ).

Imperfect active of apodidōmi , old verb to give back, to pay back a debt (Luk 7:42), but a late omega form instead of the usual apedidosan . They kept on giving their witness with power after the answer to their prayer (Act 4:31).

Robertson: Act 4:33 - Of the resurrection

Of the resurrection ( tēs anastaseōs ).

It was on this issue that the Sadducees had arrested them (Act 4:1-3).

Robertson: Act 4:34 - That lacked

That lacked ( endeēs ).

Literally, in need, old adjective, here only in the N.T.

Robertson: Act 4:34 - Were

Were ( hupērchon ).

Imperfect active of huparchō , to exist.

Robertson: Act 4:34 - Sold them and brought

Sold them and brought ( pōlountes epheron ).

Present active participle and imperfect active indicative. Selling they brought from time to time, as there was occasion by reason of need. Hence the wants were kept supplied.

Robertson: Act 4:34 - Laid them

Laid them ( etithoun ).

Imperfect active again, repetition , of tithēmi , late omega form for the usual etithesan .

Robertson: Act 4:35 - Distribution was made

Distribution was made ( diedideto ).

Imperfect passive of diadidōmi , late omega form for diedidoto (the stem vowel o displaced by e ). Impersonal use of the verb here.

Robertson: Act 4:35 - According as any one had need

According as any one had need ( kathoti an tis chreian eichen ).

Imperfect active of echō with kathoti and an with the notion of customary repetition in a comparative clause (Robertson, Grammar , p. 967).

Robertson: Act 4:36 - Barnabas

Barnabas ( Barnabas ).

His name was Joseph (correct text, and not Jesus) and he is mentioned as one illustration of those in Act 4:34who selling brought the money. The apostles gave him the nickname Barnabas by which later he was known because of this noble deed. This fact argues that all did not actually sell, but were ready to do so if needed. Possibly Joseph had a larger estate than some others also. The meaning of the nickname is given by Luke as "son of consolation or exhortation"(huios paraklēseōs ). Doubtless his gifts as a preacher lay along this same line. Rackham thinks that the apostles gave him this name when he was recognized as a prophet. In Act 11:23 the very word parekalei (exhorted) is used of Barnabas up at Antioch. He is the type of preacher described by Paul in 1Co 14:3. Encouragement is the chief idea in paraklēsis though exhortation, comfort, consolation are used to render it (Act 9:31; Act 13:15; Act 15:31). See also Act 16:9; Act 20:12. It is not necessary to think that the apostles coined the name Barnabas for Joseph which originally may have come from Barnebous (Deissmann, Bible Studies , pp. 308-10), son of Nebo, or even the Hebrew Bar Nebi (son of a prophet). But, whatever the origin, the popular use is given by Luke. He was even called apostle along with Paul (Act 14:14) in the broad sense of that word.

Robertson: Act 4:37 - Having a held

Having a held ( huparchontos autōi agrou ).

Genitive absolute with present active participle of huparchō and dative of possession.

Robertson: Act 4:37 - Sold it and brought

Sold it and brought ( pōlēsas ēnegken ).

Aorist active participle of pōleō and second aorist active indicative of pherō because a single definite instance. So also with ethēken (laid), first aorist active.

Vincent: Act 4:32 - Heart and soul

Heart and soul

See on Mar 12:30.

Vincent: Act 4:33 - Gave

Gave ( ἀπεδίδουν )

Lit., gave back (ἀπό ); as something which they were in duty bound to give.

Vincent: Act 4:37 - The money

The money ( τὸ χρῆμα )

The sum of money.

Wesley: Act 4:32 - And the multitude of them that believed

Every individual person were of one heart and one soul - Their love, their hopes, their passions joined: and not so much as one - In so great a multitude: this was a necessary consequence of that union of heart; said that aught of the things which he had was his own - It is impossible any one should, while all were of one soul. So long as that truly Christian love continued, they could not but have all things common.

Wesley: Act 4:33 - And great grace

A large measure of the inward power of the Holy Ghost, was upon them all - Directing all their thoughts, words, and actions.

Wesley: Act 4:34 - For neither was there any one among them that wanted

We may observe, this is added as the proof that great grace was upon them all. And it was the immediate, necessary consequence of it: yea, and must be to the end of the world. In all ages and nations, the same cause, the same degree of grace, could not but in like circumstances produce the same effect.

Wesley: Act 4:34 - For whosoever were possessors of houses and lands sold them

Not that there was any particular command for this; but there was great grace and great love: of which this was the natural fruit.

Wesley: Act 4:35 - And distribution was made

At first by the apostles themselves, afterward by them whom they appointed.

Wesley: Act 4:36 - A son of consolation

Not only on account of his so largely assisting the poor with his fortune; but also of those peculiar gifts of the Spirit, whereby he was so well qualified both to comfort and to exhort.

Wesley: Act 4:37 - Having an estate

Probably of considerable value. It is not unlikely that it was in Cyprus. Being a Levite, he had no portion, no distinct inheritance in Israel.

JFB: Act 4:31-37 - place was shaken

Glorious token of the commotion which the Gospel was to make (Act 17:6; compare Act 16:26), and the overthrow of all opposing powers in which this was to issue.

JFB: Act 4:31-37 - they were all filled with the Holy Ghost, and spake, &c.

The Spirit rested upon the entire community, first, in the very way they had asked, so that they "spake the word with boldness" (Act 4:29, Act 4:31); next, in melting down all selfishness, and absorbing even the feeling of individuality in an intense and glowing realization of Christian unity. The community of goods was but an outward expression of this, and natural in such circumstances.

JFB: Act 4:33 - with great power

Effect on men's minds.

JFB: Act 4:33 - great grace was upon them all

The grace of God copiously rested on the whole community.

JFB: Act 4:35 - laid . . . at the apostles' feet

Sitting, it may be, above the rest. But the expression may be merely derived from that practice, and here meant figuratively.

JFB: Act 4:36 - Joses, &c.

This is specified merely as an eminent example of that spirit of generous sacrifice which pervaded all.

JFB: Act 4:36 - son of consolation

No doubt so surnamed from the character of his ministry.

JFB: Act 4:36 - a Levite

Who, though as a tribe having no inheritance, might and did acquire property as individuals (Deu 18:8).

JFB: Act 4:36 - Cyprus

A well-known island in the Mediterranean.

Clarke: Act 4:32 - The multitude of them that believed

The multitude of them that believed - The whole 5000, mentioned Act 4:4, and probably many others, who had been converted by the ministry of the other apostles since that time

Clarke: Act 4:32 - Were of one heart and of one soul

Were of one heart and of one soul - Were in a state of the most perfect friendship and affection. In all the 5000 there appeared to be but one heart and one soul; so perfectly did they agree in all their views, religious opinions, and holy affections. Some MSS. add, και ουκ ην διακρισις εν αυτοις ουδεμια, and there was no kind of difference or dissension among them. This remarkable reading is found in the Codex Bezae, another of great authority, E, two others, Ambrose, Bede, Cyprian, and Zeno. Diogenes Laertius relates of Aristotle, ερωτηθεις, τι εστι φιλος ; being asked, What is a Friend? εφη, μια ψυχη δυο σωμασιν ενοικουσα answered, One soul dwelling in Two bodies. This saying has been justly celebrated: but what would this wonderful philosopher have thought and said, had he seen these disciples of Jesus, and friends of mankind: one soul dwelling in 5000 bodies

Clarke: Act 4:32 - They had all things common

They had all things common - See the notes on Act 2:44, where this subject is examined. See below, Act 4:34.

Clarke: Act 4:33 - With great power gave the apostles witness

With great power gave the apostles witness - This power they received from the Holy Spirit, who enabled them, μεγαλῃ δυναμει, with striking miracles, to give proof of the resurrection of the Lord Jesus; for this is the point that was particularly to be proved: that he was slain and buried, all knew; that he rose again from the dead, many knew; but it was necessary to give such proofs as should convince and confound all. This preaching and these miracles demonstrated this Divine truth: Jesus died for your sins - he rose again for your justification; behold what God works in confirmation of these glorious truths; believe therefore in the Lord Jesus, and ye shall not perish, but have everlasting life

Clarke: Act 4:33 - Great grace was upon them all

Great grace was upon them all - They all received much of the favor or grace of God; and they had much favor with all who feared God. In both these ways this clause may be understood; for χαρις means favor, whether that be evidenced by benevolence or beneficence, or by both. The favor of God is the benevolence of God; but his benevolence is never exerted without the exertions of his beneficence. Hence the grace or favor of God always implies a blessing or gift from the hand of his mercy and power. The favor or benevolence of men may exist without beneficence, because it may not be in their power to communicate any gift or benefit, though they are disposed to do it; or, 2dly. the persons who enjoy their favor may not stand in need of any of their kind acts; but it is not so with God: his good will is ever accompanied by his good work; and every soul that is an object of his benevolence stands in the utmost need of the acts of his beneficence. Hence, as he loved the world, he gave his Son a ransom for all. All needed his help; and, because they all needed it, therefore all had it. And truly we may say of the whole human race, for whom the Son of God tasted death, that great grace was upon all; for All have been purchased by his sacrificial death. This by the way.

Clarke: Act 4:34 - Neither was there any among them that lacked

Neither was there any among them that lacked - It was customary with the Jews to call the poor together, to eat of the sacrifices, but as the priests, etc., were incensed against Christ and Christianity, consequently the Christian poor could have no advantage of this kind; therefore, by making a common stock for the present necessity, the poor were supplied; so there was none among them that lacked. This provision therefore of the community of goods, which could be but temporary, was made both suitably and seasonably. See Bp. Pearce, and see the note on Act 2:44.

Clarke: Act 4:35 - Laid ...down at the apostles’ feet

Laid ...down at the apostles’ feet - To show how cordially and entirely they parted with them. And they entrusted the management of the whole to those men to whom they found God had entrusted the gifts of his Holy Spirit, and the doctrine of the kingdom of heaven.

Clarke: Act 4:36 - Joses

Joses - Or, Joseph, as many excellent MSS. read; but who he was, farther than what is here said, we know not

Clarke: Act 4:36 - Surnamed Barnabas

Surnamed Barnabas - Or, Barsabbas, according to the Coptic

Clarke: Act 4:36 - The son of consolation

The son of consolation - Υἱος παρακλησεως ; As παρακλησις signifies exhortation, as well as consolation, and is indeed distinguished from the latter, 1Co 14:3, the original name was probably בר נבא Bar naba , or בר נביא Bar nebia , which signifies the son of prophecy or exhortation; and this is certainly one sense which prophecy has in the New Testament; and in this way Barnabas distinguished himself among the apostles. See Act 11:23. And Barnabas Exhorted them all that with purpose of heart they should cleave unto the Lord

Clarke: Act 4:36 - A Levite, and of the country of Cyprus

A Levite, and of the country of Cyprus - Cyprus is an island in the Mediterranean Sea, off Cilicia, and not very distant from the Jewish coast. The Jews were very numerous in that island: see Dion. Cas. lib. 68, 69. Though he was a Levite, he might have had land of his own by private purchase. The Levites, as a tribe, had no land in Israel; but the individuals certainly might make purchases any where in the country: but, as Barnabas was of Cyprus, his land probably lay there; and as it is likely that he was one of those strangers that came up to Jerusalem to the late feast, and was there converted, he might have sold his land in the island to some of his own countrymen who were at Jerusalem at this time; and so, being called to the work of the ministry, continued to associate with the apostles, travelling every where, and preaching the Gospel of the kingdom of God. He was the constant companion of St. Paul, till the separation took place on account of John Mark, mentioned Act 15:36-39

It is worthy of remark that the two apostles of the Gentiles, though of Jewish extraction, were both born in Gentile countries; Paul in Cilicia, Barnabas in Cyprus: this gave them many advantages; served to remove prejudices from the heathens; and gave them no doubt much facility in the Greek tongue, without which they could have done but little in Asia Minor, nor in most parts of the Roman empire where they traveled. How admirably does God determine even the place of our birth, and the bounds of our habitation! When under the influence of the grace of Christ, every thing is turned to a man’ s advantage. The man whom he calls to his work he will take care to endue with every necessary qualification. And is it too much to say that God never did call a man to preach the Gospel whom he did not qualify in such a manner that both the workman and the work should appear to be of God

Some have said that ignorance is the mother of devotion. Devotion and religion are both scandalized by the saying. Enlightened piety has ever been the most sincere, steady, and active. God makes those wise who turn unto him; and by experimental religion all the powers of the mind are greatly improved. Every genuine minister of Christ has an enlightened heart; and, to this, it is his duty to add a well-cultivated mind. Ex quovis ligno Mercurius non fit : A blockhead never did, and never can, make a minister.

Calvin: Act 4:32 - And the multitude // And no man did say

32.And the multitude In this place there are three things commended; that the faithful were all of one mind; that there was a mutual partaking of goods amongst them; that the apostles behaved themselves stoutly in announcing the resurrection of Christ. He saith that the multitude had one heart; because this is far more excellent than if a few men should have a mutual consent. And heretofore he hath declared, that the Church did grow to be about five thousand. And now he saith that there was wonderful concord in so great a multitude, which is a very hard matter.

And surely where faith beareth the chief sway, it doth so knit the hearts of men together, that all of them do both will and nill one thing. For discord springeth hence because we are not all governed with the same Spirit of Christ. It is well known that by these two words, heart and soul, he meaneth the will. And because the wicked do oftentimes conspire together to do evil, this concord was laudable and holy therefore because it was amongst the faithful.

And no man did say This is the second member; that they coupled this love with external benefits. But we shall see anon, after what sort they had their goods common. This is now worth the noting in the text of Luke that the inward unity of minds goeth before as the root, and then the fruit followeth after. And surely even we ought to observe the same order, we must love one another, ²³⁰ and then this love of ours must show itself by external effects. ²³¹ And in vain do we boast of a right affection, unless there appear some testimony thereof in external offices. Moreover, Luke declareth therewithal, that they were not of one mind for any respect of their own commodity, forasmuch as the rich men, when they did liberally bestow their goods, sought nothing less than their own gain.

Calvin: Act 4:33 - And with great power // And great grace was

33.And with great power This third member appertaineth to doctrine. For Luke doth signify that the zeal which the apostles had to preach the gospel was so far from being diminished, that they were rather endowed with new power. Whereas he doth only name the resurrection of Christ, it is synecdoche; for this part is put for the whole gospel. But Luke maketh mention of the resurrection alone, because it is, as it were, the furnishing or fulfilling of the gospel; and, secondly, because they had endured a sore combat for the same, and the Sadducees were sore grieved at it, who aid then bear the chief swinge, [sway.]

And great grace was He signifieth that this served not a little to the spreading abroad of doctrine, in that, by helping the poor so bountifully, they found favor at the hands of strangers. For he saith that they were beloved, because they were beneficial. ²³² Therefore, there is a showing of a reason in these words, No man amongst them did lack. Although we need not doubt of this, but that their honesty, and temperance, and modesty, and patience, and other virtues, did provoke many to bear them good-will. He declareth ²³³ afterward, after what sort they had their goods common, which he had touched before, to wit, that the rich men sold their lands and houses, that they might relieve the poverty of the poor,

Calvin: Act 4:34 - For so many as were

34.For so many as were Although this be an universal speech, yet is it all one as if it were indefinite. And assuredly it is to be thought that there were many which did not diminish their possessions, and that may be gathered out of the text, [context.] For when he speaketh of Joses anon, undoubtedly he meant to note a notable example, passing all others. Therefore he saith, that all did that which many did every where; neither doth this disagree with the common use of the Scripture. Again, he meaneth not that the faithful sold all that they had, but only so much as need required. For this is spoken for amplification’s sake, that the rich men did not only relieve the poverty of their brethren of the yearly revenue of their lands, but they were so liberal, that they spared not their lands. And this might be, though they did not rob themselves of all, but only a little diminish their revenues; which we may gather again out of the words of Luke, for he saith that this was the end, that no man might lack. He showeth further, that they used great wisdom, ²³⁴ because it was distributed as every man had need. Therefore the goods were not equally divided, but there was a discreet distribution made, lest any should be out of measure oppressed with poverty. And, peradventure, Joses hath this commendation given him by name, because he sold his only possession. For by this means he passed all the rest.

Hereby it appeareth what that meaneth, that no man counted anything his own, but they had all things common. For no man had his own privately to himself, that he alone might enjoy the same, neglecting others; but as need required, they were ready to bestow upon all men. And now we must needs have more than iron bowels, seeing that we are no more moved with the reading of this history. The faithful did at that day give abundantly even of that which was their own, but we are not only content at this day wickedly to suppress that which we have in our hands, but do also rob others. They did and faithfully bring forth their own; we invent a thousand subtile shifts to draw all things unto us by hook or by crook. They laid it down at the apostles’ feet, we fear not with sacrilegious boldness to convert that to our own use which was offered to God. They sold in times past their possessions, there reigneth at this day an insatiable desire to buy. Love made that common to the poor and needy which was proper to every man; such is the unnaturalness of some men now, that they cannot abide that the poor should dwell upon the earth, that they should have the use of water, air, and heaven. ²³⁵

Wherefore, these things are written for our shame and reproach. Although even the poor themselves are to blame for some part of this evil. For seeing goods cannot be common after this sort, save only where there is a godly agreement, and where there reigneth one heart and one soul; many men are either so proud or unthankful, or slothful, or greedy, or such hypocrites, that they do not only so much as in them lieth quite put out the desire to do well, but also hinder ability. And yet must we remember that admonition of Paul, that we be not weary of well-doing, (Gal 6:9.) And whereas, under color of this, the Anabaptists and fantastical [fanatical] men have made much ado, as if there ought to be no civil property of goods amongst Christians, I have already refuted this folly ²³⁶ of theirs in the second chapter. For neither doth Luke in this place prescribe a law to all men which they must of necessity follow, while that he reckoneth up what they did in whom a certain singular efficacy and power of the Holy Spirit of God did show itself; neither doth he speak generally of all men, that it can be gathered that they were not counted Christians which did not sell all that they had.

Defender: Act 4:32 - one soul

"One soul" connects a common spirit of enthusiasm for the job at hand.

Defender: Act 4:32 - all things common

"Common" in the Greek means simply "ordinary." Some believers were well-to-do, but considered their possessions as just common goods which could easily be given up (Barnabas, Act 4:36, Act 4:37). This was not an early example of socialism or communism, as some teach, for it was entirely voluntary, not planned or enforced governmentally. They did not give up their possessions except as needed but were quite willing to do so. Furthermore, this was done because of the special circumstances at the time and was not the practice among other churches. We should always be willing to share as needed, but this does not normally entail turning all possessions over to the church leaders."

TSK: Act 4:32 - the multitude // ought

the multitude : Act 1:14, Act 2:1, Act 5:12; 2Ch 30:12; Jer 32:39; Eze 11:19, Eze 11:20; Joh 17:11, Joh 17:21-23; Rom 12:5, Rom 15:5, Rom 15:6; 1Co 1:10, 1Co 12:12-14; 2Co 13:11; Eph 4:2-6; Phi 1:27; Phi 2:1, Phi 2:2; 1Pe 3:8

ought : Act 2:44-46; 1Ch 29:14-16; Luk 16:10-12; 1Pe 4:11

TSK: Act 4:33 - with // grace

with : Act 4:30, Act 1:8, Act 1:22, Act 2:32, Act 2:33, Act 3:15, Act 3:16, Act 5:12-16; Mar 16:20; Luk 24:48, Luk 24:49; Rom 15:18, Rom 15:19; 1Th 1:5; Heb 2:4

grace : Act 2:47; Luk 2:52; Joh 1:16

TSK: Act 4:34 - was // for

was : Deu 2:7; Psa 34:9, Psa 34:10; Luk 22:35; 1Th 4:12

for : Act 4:37, Act 2:45, Act 5:1-3; Mar 10:21; Luk 12:33, Luk 16:9; 1Ti 6:19; Jam 1:27

TSK: Act 4:35 - at // distribution

at : Act 3:6, Act 5:2, Act 6:1-6; 2Co 8:20,2Co 8:21

distribution : Act 2:45, Act 6:1

TSK: Act 4:36 - Barnabas // The son // Cyprus

Barnabas : Act 11:22-25, Act 11:30, Act 12:25, Act 13:1, Act 15:2, Act 15:12, Act 15:37; 1Co 9:6; Gal 2:1, Gal 2:9, Gal 2:13

The son : Mar 3:17

Cyprus : Act 11:19, Act 11:20, Act 15:39, Act 21:16

TSK: Act 4:37 - sold

sold : Act 4:34, Act 4:35, Act 5:1, Act 5:2; Mat 19:29

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Act 4:32 - Were of one heart and of one soul

Were of one heart and of one soul as if one heart and one soul had moved that multitude; to be sure there was one Spirit in them all, that is, the Spirit of God, by whose grace they agreed in all truths, and in hearty affections towards one another; insomuch, that they were as willing that what they had might be enjoyed by their necessitous brethren as by themselves. The community of goods was not commanded, but left at liberty, and was chosen as most expedient at such a time in that place; that it was not even then commanded, we may see, Act 5:4 ; neither was it practised any where but at Jerusalem; and it was the rather practised there, that believers might show what credit they gave to our Saviour’ s prediction concerning the destruction of that place, in which they did not care to have or retain any thing. There might be something too to command this practice of the church in that season: the whole church, upon the matter, being in Jerusalem, and consisting of such as lived afar off, and were by persecution to be driven suddenly farther, had not such a means been yielded to it must have perished, without a miracle.

Poole: Act 4:33 - With great power // The resurrection // Great grace

With great power by sundry miracles which they wrought, as also by their boldness with which they spake; it being no small wonder to see and hear such illiterate men testifying the truths of the gospel amidst so many learned rabbins.

The resurrection was the greatest point in controversy, which being granted, all things concerning Christ and the gospel could not be denied; and therefore here it is especially mentioned.

Great grace favour and acceptation; men could not but think well of their doctrine and ways, whom they saw so innocent and holy, meek and good; especially God’ s grace was manifest in their words and actions.

Poole: Act 4:34

So far forth as might relieve the present necessities of believers; not that every one parted with all that he had, for that had taken away (at least) the use and force of the eighth commandment; for where there is no propriety there can be no theft. Now Christ came not to dissolve any law, but to fulfil it: the meaning then is, that these early Christians would not only part with their revenue, but, rather than their brethren should want, they would and did sell their fee simple. See Act 2:44 .

Poole: Act 4:35 - Laid them down at the apostles’ feet // He hath put all things under his feet. According as he had need

Laid them down at the apostles’ feet submitted them to the apostles’ disposal: this metaphor is used, 1Co 15:27 ,

He hath put all things under his feet. According as he had need the poor man’ s want is the fittest measure for our relief.

Poole: Act 4:36 - Joses // Surnamed Barnabas

Joses some read Joseph; the Hebrew names, when turned into Greek, meet with divers terminations or endings.

Surnamed Barnabas full of consolation; not only in that he gave so liberally towards the relief of the poor, parting with his possessions for them; but that he excelled in propounding inward and spiritual comfort unto poor and rich, being of a mild disposition, and fitted to handle gently such wounds as the terrors of the law had made.

Though a Levite he might have land, either in right of his wife, or given to him and his ancestors; as we read was to Phinehas, Jos 24:33 ; otherwise the Lord was the Levites’ portion in an especial manner.

The Jews being dispersed all over the known world, some dwelt in Cyprus, as Joses’ s parents; Saul’ s parents dwelt at Tarsus; though at this time both Saul and Joses dwell in Jerusalem.

Poole: Act 4:37 - Laid it at the apostles’ feet

This is an instance of what was said Act 4:34,35 ; and Joses probably is instanced in it, either because he sold a greater quantity of land, as having large possessions, or as being one of the first that was remarkable in this kind of charity.

Laid it at the apostles’ feet: see Act 4:35 .

Haydock: Act 4:32 - All things were common

All things were common. Happy would it be for society, if the rich of the present day were to imitate, in some degree, this charity of the first disciples, by distributing to those that want. Both would hereby become more happy; nor would the rich derive less pleasure from such actions, than the poor. (St. John Chrysostom, hom. xi. in Acts.) ---

That cold and fatal word, mine, and thine, which has caused so many misfortunes and wars, was banished from among them. (Id. hom. de St. Philogon.) ---

Some take this to be the origin of a monastic life: but according to the Fathers, it is rather its progress and increase; for it began in the family of Jesus Christ. The apostles, indeed, may be said to institute here that common life, which they led under Christ, our Lord, and of which Peter speaks: behold, we have left all. This life, by St. Augustine and others, is called apostolic, and there among all, wives are particularly specified. Cajetan thinks no vow was required: St. Augustine is of a different sentiment. (Serm. de diversis & alibi.)

Haydock: Act 4:33 - And great grace was in them all

And great grace was in them all. All of them were present, were replenished with extraordinary graces of charity, zeal, &c. (Witham)

Haydock: Act 4:36-37 - Joseph ... surnamed Barnabas, the son of consolation

Joseph ... surnamed Barnabas, the son of consolation, &c. He seems to be mentioned as the first that sold all he had, and brought the price, and laid it at the feet of the apostles. (Witham) ---

There was at that time a great number of Jews established in this city. (Bible de Vence)

Haydock: Act 4:37 - Sold it // At the feet of the apostles

Sold it, &c. It is probable, that the faithful of Palestine disposed of all their property, because they knew that presently Judea would be delivered up to its enemies, and they would be obliged to fly, to avoid the persecution of their countrymen, as well as of strangers. (St. Thomas Aquinas, ad Galatas. xi.) ---

At the feet of the apostles, out of respect. Thus, the Sunamitess fell down and embraced Eliseus's feet. Many that asked favours of Christ, fell down at his feet, and Mary kissed his feet. Such are signs of reverence paid both to Christ, and to other sacred persons, prophets, apostles, popes. See in St. Jerome, how the people of Jerusalem flocked together to the venerable bishop Epiphanius, in Cyprus, presenting their children for his blessing, kissing his feet, plucking the hem of his garment, so that he could not move for the throng. (St. Jerome, Ep. lxi. chap. 4. contr. error. Jovin.)

Gill: Act 4:32 - And the multitude of them that believed // were of one heart and of one soul // Neither said any of them, that ought of the things which he possessed was his own // but they had all things common

And the multitude of them that believed,.... The Gospel, and in Christ, the substance of it; and a multitude they were, for they were now about eight thousand persons. And though their number was so great, they

were of one heart and of one soul; there was an entire consent and agreement in doctrine, in matters of faith they were all of one mind and judgment, and there was a perfect harmony in their practice, they all performed the same duties, and observed the same commands and ordinances; and all pursued the same interest, and had the same ends and views; and there was a strict union of their affections to each other; their souls were knit to one another; so that there was, but as it were, one soul in this large body of Christians. Aristotle, being asked what a friend was, answered, one soul dwelling in two bodies ^p: and so the Jews say, it is fit and proper that lovers or friends should be בלב אחד כאיש אחד, "of one heart, as one man" ^q; and such friends and hearty lovers were these.

Neither said any of them, that ought of the things which he possessed was his own; though he had a peculiar right unto them, yet he did not claim that right, nor insist on it, nor so much as speak of it, nor make use of his substance as if it was his own, reserving it for himself, or even disposing of it himself; but exposed it to the free use of the whole body, to enjoy it equally with himself:

but they had all things common; which was what they were not obliged to, but it was a free and voluntary action of their own, and so is not binding on others; nor indeed is their practice to be imitated, in the direct manner in which they did it, for their case was peculiar. They were not only every day liable to persecutions and to have their possessions seized, and their goods confiscated; but they also knew, that in process of time, Jerusalem would be destroyed, and they could not tell how soon; and therefore judged it right to sell off their possessions, and throw the money into one common stock, for their mutual support, and for the carrying on the common cause of Christ.

Gill: Act 4:33 - And with great power // gave the apostles witness of the resurrection of the Lord Jesus // And great grace was upon them all

And with great power,.... Either in a very powerful way, with great fervency of spirit, and ardour of mind, and uncommon zeal; or with great efficacy on the souls of men; or with many miracles, and powerful operations in healing the sick, casting out devils, &c.

gave the apostles witness of the resurrection of the Lord Jesus; which they were chosen to be witnesses, and were eyewitnesses of; and which is a fundamental article of the Gospel, and was what the Sadducees were particularly disturbed at, and on account of which they forbade them to preach any more in Christ's name.

And great grace was upon them all; not only upon the apostles and ministers, but upon the whole church: and which may be understood either of the large gifts of the Spirit of God, which were poured out upon them, and plentifully bestowed on them; or of the gracious protection of God over them, preserving them from the rage and malice of men; or of that grace and favour which they had among thee people in common; or of that charity, liberality and beneficence, which were among them, which sense is confirmed by what follows; though it may be all these senses may be taken in.

Gill: Act 4:34 - Neither was there any among them that lacked // for as many as were possessors of lands and houses // sold them and brought the prices of the things that were sold

Neither was there any among them that lacked,.... Bread to eat, or clothes to wear, or any of the necessaries of life; which shows their great charity, and gives a reason why they were in so much favour with the people, because they took so much care of their poor; and this flowed from the grace of God bestowed upon them:

for as many as were possessors of lands and houses; or "vineyards", as the Ethiopic version reads, whether in Jerusalem or elsewhere;

sold them and brought the prices of the things that were sold; whether lands, houses, or vineyards.

Gill: Act 4:35 - And laid them down at the apostles' feet // and distribution was made unto every man, according as he had need

And laid them down at the apostles' feet,.... Showing great veneration and respect to the apostles, and a sort of neglect and contempt of their worldly substance; and signifying that they entirely delivered them to the apostles, and subjected them to their disposal:

and distribution was made unto every man, according as he had need; though they had all things in common, yet there was an order observed; a man might not go to the common stock and take out of it what he would; but as all was committed to the care of the apostles, and was in their power; the distribution was made by them, to every man, to the original proprietors, as well as to others, and that not as much as a man would have, or he might crave; but as much as he needed, for the present, of which the apostles were the judges.

Gill: Act 4:36 - And Joses // who by the apostles was surnamed Barnabas // which is, being interpreted, the son of consolation // a Levite // and of the country of Cyprus

And Joses,.... The Vulgate Latin, Syriac, and Ethiopic versions, read "Joseph", and so do Beza's most ancient copy, and two of his manuscripts, and the Alexandrian copy, and others; for "Jose", or "Joses", is only an abbreviation or contraction of "Joseph"; though according to others it is the same with "Josiah": there is one of this name, who was the sort of Alphaeus, and brother to two of the apostles, James and Jude, Mat 13:55 and another called "Joses Barsabas"; and it may be to distinguish the one from the other this is called "Joses Barnabas"; for so it follows,

who by the apostles was surnamed Barnabas: his name before his conversion was "Joses", or "Joseph", or "Josiah"; and afterwards, or at least after he came to be acquainted with the apostles, and to be in their company, they called him "Barnabas", The Arabic and Ethiopic versions read, "who was of the apostles"; and so Barnabas is spoken of as if he was an apostle, 1Co 9:5

which is, being interpreted, the son of consolation; or "of exhortation"; from the excellent gift and talent he had at exhorting; see Act 11:23 and from the use he was of for the comforting of distressed minds; for נבא, "Naba, to prophesy", includes both exhortation and comfort; and he having the gift of prophecy or preaching the Gospel, was called ברנבא, "Barnabas", a son of comfort, or a comforter, or an exhorter: and so Jerom ^r interprets it, "the son of a prophet". Drusius conjectures that his right name was בר נחמא, "Bar Nachama", and by contraction "Barnama", and with a Greek termination "Barnamas"; which properly signifies, in the Chaldee and Syriac languages, "the son of consolation", as it is here interpreted; and he observes, that the letters "M" and "B" are sometimes used one for an other: thus one and the same man is called "Berodach" and "Merodach", 2Ki 20:12 and the same river is called "Abana", 2Ki 5:12 and in the margent "Amana"; but others think he had his name from the same word that Noah had his, and which signifies rest and comfort, as appears from the reason of his name. "This same shall comfort us", &c. And so the name of this man in the Chaldee or Syriac language was בר נח אבא, which may be literally rendered "the son of the fathers' rest", or "comfort". And this man is said to be

a Levite; of the tribe of Levi, and of the priestly race:

and of the country of Cyprus; or "by birth", or "nation, a Cyprian"; for though he was a Jew, as is clear from his being of the tribe of Levi, and was born of Jewish parents, yet in Cyprus, and so was a native of that place. The Ethiopic version renders it, "of the city of Cyprus"; but Cyprus was not a city, but a country; wherefore the Syriac version renders it, "of the place, or country of Cyprus", as we do: it was an island in the further part of the Mediterranean sea; it had its name from the plant Cyprus, and is now by the Turks called "Kibris". According to Pliny ^s, it lay to the east and west of Cilicia, and was opposite Syria, and was formerly the seat of nine kingdoms; its circumference was three hundred and seventy miles, and had been called by various names; as Acamantis, Cerastis, Aspella, Amathusia, Macaria, Crypton, and Colinia; in it were fifteen towns or cities, which wcre Paphos, Palsepaphos, Curias, Citium, Corineum, Salamis, Amethus, Lapethos, Solce, Tamaseus, Epidarum, Chytri, Arsinoe, Carpasium, and Golgi. According to the same writer ^t, it was by an earthquake divided from Syria; and that part of it which lay to the east from Syria, is said to be less than a hundred miles distant from it. And according to Mela ^u, its chief cities were Salamis and Paphos, mentioned in Act 13:5. And according to Ptolomy ^w, it had on the west Pamphylia, on the south the Egyptian and Syrian seas, and on the east the Syrian sea, and on the north the straits of Cilicia: it was inhabited by people of various nations, and, among the rest, by Jews; and R. Benjamin makes mention of Jewish Rubbans in Cyprus, in his time ^x.

Gill: Act 4:37 - Having land, sold it // and brought the money // and laid it at the apostles' feet

Having land, sold it,.... Whether this was in Cyprus, or in Judea, is not certain; nor how he came by it, whether he had bought it, as the priests and Levites might, and as Jeremiah, who was of the priests, bought a field at Anathoth, Jer 32:9 or, whether it was his wife's dowry; for the Levites had nothing by inheritance: they had forty two cities, and the six cities of refuge to dwell in, and the field of the suburbs of these cities; which field or land was never to be sold, but to be a perpetual possession, Lev 25:34 but now the ceremonial law was abolished, and this precept was not attended to, if the land was of this sort. Moreover, the Jewish doctors interpret the above law otherwise; and understand it only of changing, and not of selling, which they allow of; one of their canons runs thus ^y,

"the priests and Levites, מוכרים, "sell" always, and redeem always, as it is said, Lev 25:32, "the Levites may redeem at any time".''

Upon which canon, one of their commentators ^z says,

"they sell always; and not as an Israelite, who cannot sell less than two years before the jubilee;--but these "sell" even near the jubilee; "and they redeem always": if they sell houses in walled towns, they are not confirmed at the end of the year, as the houses in the walled towns of Israelites; and if "they sell fields", it is not necessary that they should remain in the hands of the buyer two years, but they may redeem them immediately, if they will.''

And another of them ^a has this observation,

"all agree that the Levites may not change a city, or suburb, or field, which are theirs, because it is said, Lev 25:34 "but the field of the suburbs of their cities may not be sold"; and the wise men of blessed memory say, the meaning of it is, it shall not be changed, for they do not change anything from what it was before.''

And agreeably to this is what Maimonides ^b elsewhere says,

"they do not make in the cities of the Levites a city a suburb, or a suburb a city, or a suburb a field, or a field a suburb, as it is said, Lev 25:34 "but the field of the suburbs of their cities shall not be sold"; from report (or tradition) we learn, that that is said, "shall not be sold", means, shall not be changed; but the field, suburbs, and city, everyone of these three shall be as they are for ever. Priests and Levites who "sell" a field, of the fields of their cities, or an house of any of the houses of their walled towns, do not redeem according to this order (i.e. as the other Israelites), but "they sell fields"; and even near to the jubilee, and redeem them immediately.''

So that if this land of Barnabas lay in Judea, as is most likely, it might be sold, and much more, if in Cyprus. But, be it what and where it will, he sold it:

and brought the money; from Cyprus or Judea, or that part of the land of Canaan where it lay, and where he had sold it:

and laid it at the apostles' feet; perhaps he might be the first person that did so, and set an example which was universally followed; however, he is particularly mentioned, being a man of note among the apostles, and of great usefulness in after times, and of whom frequent mention is made in other places.