GOD'S WORD® Translation (©1995)
He had some land. He sold it and turned the money over to the apostles.

King James Bible
Having land, sold it, and brought the money, and laid it at the apostles' feet.

Douay-Rheims Bible
Having land, sold it, and brought the price, and laid it at the feet of the apostles.

Darby Bible Translation
being possessed of land, having sold it, brought the money and laid it at the feet of the apostles.

English Revised Version
having a field, sold it, and brought the money, and laid it at the apostles' feet.

Webster's Bible Translation
Having land, sold it, and brought the money, and laid it at the apostles' feet.

Weymouth New Testament
sold a farm which he had, and brought the money and gave it to the Apostles.

World English Bible
having a field, sold it, and brought the money and laid it at the apostles' feet.

Young's Literal Translation
a field being his, having sold it, brought the money and laid it at the feet of the apostles.

Cross References

Acts 2:44 And all those who had believed were together and had all things in common;

Acts 4:35 and lay them at the apostles' feet, and they would be distributed to each as any had need.

Acts 5:1 But a man named Ananias, with his wife Sapphira, sold a piece of property,

Acts 5:2 and kept back some of the price for himself, with his wife's full knowledge, and bringing a portion of it, he laid it at the apostles' feet.

Commentary

Matthew Henry's Whole Bible Commentary

Verses 32-37

We have a general idea given us in these verses, and it is a very beautiful one, of the spirit and state of this truly primitive church; it is conspectus saeculi-a view of that age of infancy and innocence.

I. The disciples loved one another dearly. Behold, how good and how pleasant it was to see how the multitude of those that believed were of one heart, and of one soul (v. 32), and there was no such thing as discord nor division among them. Observe here, 1. There were multitudes that believed; even in Jerusalem, where the malignant influence of the chief priests was most strong, there were three thousand converted on one day, and five thousand on another, and, besides these, there were added to the church daily; and no doubt they were all baptized, and made profession of the faith; for the same Spirit that endued the apostles with courage to preach the faith of Christ endued them with courage to confess it. Note, The increase of the church is the glory of it, and the multitude of those that believe, more than their quality. Now the church shines, and her light is come, when souls thus fly like a cloud into her bosom, and like doves to their windows, Isa. 60:1, 8. 2. They were all of one heart, and of one soul. Though there were many, very many, of different ages, tempers, and conditions, in the world, who perhaps, before they believed, were perfect strangers to one another, yet, when they met in Christ, they were as intimately acquainted as if they had known one another many years. Perhaps they had been of different sects among the Jews, before their conversion, or had had discords upon civil accounts; but now these were all forgotten and laid aside, and they were unanimous in the faith of Christ, and, being all joined to the Lord, they were joined to one another in holy love. This was the blessed fruit of Christ's dying precept to his disciples, to love one another, and his dying prayer for them, that they all might be one. We have reason to think they divided themselves into several congregations, or worshipping assemblies, according as their dwellings were, under their respective ministers; and yet this occasioned no jealousy or uneasiness; for they were all of one heart, and one soul, notwithstanding; and loved those of other congregations as truly as those of their own. Thus it was then, and we may not despair of seeing it so again, when the Spirit shall be poured out upon us from on high.

II. The ministers went on in their work with great vigour and success (v. 33): With great power gave the apostles witness of the resurrection of the Lord Jesus. The doctrine they preached was, the resurrection of Christ: a matter of fact, which served not only for the confirmation of the truth of Christ's holy religion, but being duly explained and illustrated, with the proper inferences from it, served for a summary of all the duties, privileges, and comforts of Christians. The resurrection of Christ, rightly understood and improved, will let us into the great mysteries of religion. By the great power wherewith the apostles attested the resurrection may be meant, 1. The great vigour, spirit, and courage, with which they published and avowed this doctrine; they did it not softly and diffidently, but with liveliness and resolution, as those that were themselves abundantly satisfied of the truth of it, and earnestly desired that others should be so too. Or, 2. The miracles which they wrought to confirm their doctrine. With works of great power, they gave witness to the resurrection of Christ, God himself, in them, bearing witness too.

III. The beauty of the Lord our God shone upon them, and all their performances: Great grace was upon them all, not only all the apostles, but all the believers, charis megaleµ-grace that had something great in it (magnificent and very extraordinary) was upon them all. 1. Christ poured out abundance of grace upon them, such as qualified them for great services, by enduing them with great power; it came upon them from on high, from above. 2. There were evident fruits of this grace in all they said and did, such as put an honour upon them, and recommended them to the favour of God, as being in his sight of great price. 3. Some think it includes the favour they were in with the people. Every one saw a beauty and excellency in them, and respected them.

IV. They were very liberal to the poor, and dead to this world. This was as great an evidence of the grace of God in them as any other, and recommended them as much to the esteem of the people.

1. They insisted not upon property, which even children seem to have a sense of and a jealousy for, and which worldly people triumph in, as Laban (Gen. 31:43): All that thou seest is mine; and Nabal (1 Sa. 25:11): My bread and my water. These believers were so taken up with the hopes of an inheritance in the other world that this was as nothing to them. No man said that aught of the things which he possessed was his own, v. 32. They did not take away property, but they were indifferent to it. They did not call what they had their own, in a way of pride and vainglory, boasting of it, or trusting in it. They did not call it their own, because they had, in affection, forsaken all for Christ, and were continually expecting to be stripped of all for their adherence to him. They did not say that aught was their own; for we can call nothing our own but sin. What we have in the world is more God's than our own; we have it from him, must use it for him, and are accountable for it to him. No man said that what he had was his own, idion-his peculiar; for he was ready to distribute, willing to communicate, and desired not to eat his morsel alone, but what he had to spare from himself and family his poor neighbours were welcome to. Those that had estates were not solicitous to lay up, but very willing to lay out, and would straiten themselves to help their brethren. No marvel that they were of one heart and soul, when they sat so loose to the wealth of this world; for meum-mine, and tuum-thine, are the great makebates. Men's holding their own, and grasping at more than their own, are the rise of wars and fightings.

2. They abounded in charity, so that, in effect, they had all things common; for (v. 34) there was not any among them that lacked, but care was taken for their supply. Those that had been maintained upon the public charity were probably excluded when they turned Christians, and therefore it was fit that the church should take care of them. As there were many poor that received the gospel, so there were some rich that were able to maintain them, and the grace of God made them willing. Those that gather much have nothing over, because what they have over they have for those who gather little, that they may have no lack, 2 Co. 8:14, 15. The gospel hath laid all things common, not so that the poor are allowed to rob the rich, but so that the rich are appointed to relieve the poor.

3. They did many of them sell their estates, to raise a fund for charity: As many as had possession of lands or houses sold them, v. 34. Dr. Lightfoot computes that this was the year of jubilee in the Jewish nation, the fiftieth year (the twenty-eighth since they settled in Canaan fourteen hundred years ago), so that, what was sold that year being not to return till the next jubilee, lands then took a good price, and so the sale of those lands would raise the more money. Now,

(1.) We are here told what they did with the money that was so raised: They laid it at the apostles' feet-the left it to them to be disposed of as they thought fit; probably they had their support from it; for whence else could they have it? Observe, The apostles would have it laid at their feet, in token of their holy contempt of the wealth of the world; they thought it fitter it should be laid at their feet than lodged in their hands or in their bosoms. Being laid there, it was not hoarded up, but distribution was made, by proper persons, unto every man according as he had need. Great care ought to be taken in the distribution of public charity, [1.] That it be given to such as have need; such as are not able to procure a competent maintenance of themselves, through age, infancy, sickness, or bodily disability, or incapacity of mind, want either of ingenuity or activity, cross providences, losses, oppressions, or a numerous charge. Those who upon any of these accounts, or any other, have real need, and have not relations of their own to help them-but, above all, those that are reduced to want for well doing, and for the testimony of a good conscience, ought to be taken care of, and provided for, and, with such a prudent application of what is given, as may be most for their benefit. [2.] That it be given to every man for whom it is intended, according as he has need, without partiality or respect of persons. It is a rule in dispensing charity, as well as in administering justice, ut parium par sit ratio-that those who are equally needy and equally deserving should be equally helped, and that the charity should be suited and adapted to the necessity, as the word is.

(2.) Here is one particular person mentioned that was remarkable for this generous charity: it was Barnabas, afterwards Paul's colleague. Observe, [1.] The account here given concerning him, v. 36. His name was Joses; he was of the tribe of Levi, for there were Levites among the Jews of the dispersion, who, it is probable, presided in their synagogue-worship, and, according to the duty of that tribe, taught them the good knowledge of the Lord. He was born in Cyprus, a great way off from Jerusalem, his parents, though Jews, having a settlement there. Notice is taken of the apostles' changing his name after he associated with them. It is probable that he was one of the seventy disciples, and, as he increased in gifts and graces, grew eminent, and was respected by the apostles, who, in token of their value for him, gave him a name, Barnabas-the son of prophecy (so it properly signifies), he being endued with extraordinary gifts of prophecy. But the Hellenist Jews (saith Grotius) called praying parakleµsis, and therefore by that word it is rendered here: A son of exhortation (so some), one that had an excellent faculty of healing and persuading; we have an instance of it, ch. 11:22-24. A son of consolation (so we read it); one that did himself walk very much in the comforts of the Holy Ghost-a cheerful Christian, and this enlarged his heart in charity to the poor; or one that was eminent for comforting the Lord's people, and speaking peace to wounded troubled consciences; he had an admirable facility that way. There were two among the apostles that were called Boanerges-sons of thunder (Mk. 3:17); but here was a son of consolation with them. Each had his several gift. Neither must censure the other, but both case one another; let the one search the wound, and then let the other heal it and bind it up. [2.] Here is an account of his charity, and great generosity to the public fund. This is particularly taken notice of, because of the eminency of his services afterwards in the church of God, especially in carrying the gospel to the Gentiles; and, that this might not appear to come from any ill-will to his own nation, we have here his benevolence to the Jewish converts. Or perhaps this is mentioned because it was a leading card, and an example to others: He having land, whether in Cyprus, where he was born, or in Judea, where he now lived, or elsewhere, is not certain, but he sold it, not to buy elsewhere to advantage, but, as a Levite indeed, who knew he had the Lord God of Israel for his inheritance, he despised earthly inheritances, would be encumbered no more with them, but brought the money, and laid it at the apostles' feet, to be given in charity. Thus, as one that was designed to be a preacher of the gospel, he disentangled himself from the affairs of this life: and he lost nothing upon the balance of the account, by laying the purchase-money at the apostles' feet, when he himself was, in effect, numbered among the apostles, by that word of the Holy Ghost, Separate me Barnabas and Saul for the work whereunto I have called them, ch. 13:2. Thus, for the respect he showed to the apostles as apostles, he had an apostle's reward.

Calvin's Commentary

32. And the multitude which believed had one heart and one soul; and no man did say that any of those things which he possessed was his own; but they had all things common. 33. And the apostles did bear witness of the resurrection of Jesus Christ with great power; and great grace was upon them all. 34. For there was one among them that kicked: for so many as possessed lands or houses, setting them, they brought the price of those things which were sold, 35. And they laid it at the feet of the apostles: and it was distributed to every man according as he had need. 36. And Joses, which was suremined of the opostles Barnabas, (which is, the son of comfort,) a Levite, of the country of Cyprus, 37. Whereas he had land, he sold it, and brought the money, and laid it at the apostles' feet.

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.

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,

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, (Galatians 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.

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Saint Thomas Aquinas—Summa Theologica

Whether it is Necessary for the Salvation of All, that they Should Believe Explicitly in the Mystery of Christ?
Objection 1: It would seem that it is not necessary for the salvation of all that they should believe explicitly in the mystery of Christ. For man is not bound to believe explicitly what the angels are ignorant about: since the unfolding of faith is the result of Divine revelation, which reaches man by means of the angels, as stated above [2287](A[6]; [2288]FP, Q[111], A[1]). Now even the angels were in ignorance of the mystery of the Incarnation: hence, according to the commentary of Dionysius (Coel. …
Saint Thomas Aquinas—Summa Theologica

Whether all are Bound to Receive Baptism?
Objection 1: It seems that not all are bound to receive Baptism. For Christ did not narrow man's road to salvation. But before Christ's coming men could be saved without Baptism: therefore also after Christ's coming. Objection 2: Further, Baptism seems to have been instituted principally as a remedy for original sin. Now, since a man who is baptized is without original sin, it seems that he cannot transmit it to his children. Therefore it seems that the children of those who have been baptized, should …
Saint Thomas Aquinas—Summa Theologica

Whether Christ Worked Miracles Fittingly on Men?
Objection 1: It would seem that Christ worked miracles unfittingly on men. For in man the soul is of more import than the body. Now Christ worked many miracles on bodies, but we do not read of His working any miracles on souls: for neither did He convert any unbelievers to the faith mightily, but by persuading and convincing them with outward miracles, nor is it related of Him that He made wise men out of fools. Therefore it seems that He worked miracles on men in an unfitting manner. Objection 2: …
Saint Thomas Aquinas—Summa Theologica

Whether Christ Suffered in a Suitable Place?
Objection 1: It would seem that Christ did not suffer in a suitable place. For Christ suffered according to His human nature, which was conceived in Nazareth and born in Bethlehem. Consequently it seems that He ought not to have suffered in Jerusalem, but in Nazareth or Bethlehem. Objection 2: Further, the reality ought to correspond with the figure. But Christ's Passion was prefigured by the sacrifices of the Old Law, and these were offered up in the Temple. Therefore it seems that Christ ought …
Saint Thomas Aquinas—Summa Theologica