Act 4:32-35 | Barnes | STEP | Verse 32. And the multitude . The number of believers at this tune had become large. In , it is said that it was five thousand; and the number was constantly increasing. One heart . This expression denotes tender union. They felt alike, or were attached to the same things, and this preserved them from jars and dissensions. One soul . This phrase also denotes close and tender union. No expression could denote it more strikingly than to say of friends they have one soul . Plutarch cites an ancient verse in his life of Cato of Utica, with this very expression, "Two friends, one soul." ( Grotius .) Thus Diogenes Laertius also (5 i. 11) says respecting Aristotle, that "being asked what was a friend, answered, that it was one soul dwelling in two bodies." ( Kuin�el .) The Hebrews spake of two friends as being "one man." There can be no more striking demonstration of union and love than to say of more than five thousand suddenly drawn together, that they had one soul! And this union they evinced in every way possible; in their conduct, in their prayers, and in their property. How different would have been the aspect of the church, if the union had continued to the present time! Neither said , etc. That is, they did not regard it as their own, but to be used for the benefit of the whole society. . (e) "one heart" (f) "but they"

Acts 4:32-35

Verse 32. And the multitude. The number of believers at this tune had become large. In Acts 4:4, it is said that it was five thousand; and the number was constantly increasing.

One heart. This expression denotes tender union. They felt alike, or were attached to the same things, and this preserved them from jars and dissensions.

One soul. This phrase also denotes close and tender union. No expression could denote it more strikingly than to say of friends they have one soul. Plutarch cites an ancient verse in his life of Cato of Utica, with this very expression, "Two friends, one soul." (Grotius.) Thus Diogenes Laertius also (5 i. 11) says respecting Aristotle, that "being asked what was a friend, answered, that it was one soul dwelling in two bodies." (Kuin�el.) The Hebrews spake of two friends as being "one man." There can be no more striking demonstration of union and love than to say of more than five thousand suddenly drawn together, that they had one soul! And this union they evinced in every way possible; in their conduct, in their prayers, and in their property. How different would have been the aspect of the church, if the union had continued to the present time!

Neither said, etc. That is, they did not regard it as their own, but to be used for the benefit of the whole society. Acts 2:44.

(e) "one heart" Rom 15:5,6, 2Cor 13:11, Php 2:2, 1Pet 3:8 (f) "but they" Acts 1:8 Verse 33. And with great power. See Ac 1:8. The word power here denotes efficacy; and means that they had ability given them to bear witness of the resurrection of the Saviour. It refers, therefore, rather to their preaching, than to their miracles.

Gave the apostles witness, etc. The apostles bore testimony to the resurrection of the Lord Jesus. This was the main point to be established. If it was proved that the Lord Jesus came to life again after having been put to death, it established all that he taught, and was a demonstration that he was sent from God. They exerted, therefore, all their powers to prove this; and their success was such as might have been expected. Multitudes were converted to the Christian faith.

And great grace, etc. The word grace means favour. Jn 1:16. And the expression here may mean either that the favour of God was remarkably shown to them, or that they had great favour in the sight of the people. It does not refer, as the expression now does commonly, to the internal blessings of religion on a man's own soul; to their personal advancement in the Christian graces of humility, etc.; but to the favour or success that attended their preaching. The meaning probably is, that the favour of the people towards them was great; or that great success attended their ministry among them. Thus the same word grace (Greek) is used in Acts 2:47. If this is its meaning, then here is an instance of the power of the testimony of the resurrection of the Lord Jesus to impress the minds of men. But this is not all, nor probably is it the main idea. It is that their union, their benevolence, their liberality in supplying the wants of the needy, was a means of opening the hearts of the people, and of winning them to the Saviour. If we wish to incline others to our opinions, or to bring them to be Christians, nothing is better adapted to it than to show them kindness, and even to minister to their temporal wants. Benevolence towards them softens the heart, and inclines them to listen to us. It disarms their prejudices, and disposes them to the exercise of the mild and amiable feelings of religion. Hence our Saviour was engaged in healing the diseases, and supplying the wants of the people. He drew around him the poor, the needy, and the diseased, and supplied their necessities, and thus prepared them to receive his message of truth. Thus God is love, and is constantly doing good, that his goodness may lead men to repentance, Rom 2:4. And hence no persons have better opportunities to spread the true sentiments of religion, or are clothed with higher responsibilities, than those who have it in their power to do good; or than those who are habitually engaged in bestowing favours. Thus physicians have access to the hearts of men which other persons have not. Thus parents have an easy access to the minds of children, for they are constantly doing them good. And thus Sunday-school teachers, whose whole work is a work of benevolence, have direct and most efficient access to the hearts of the children committed to their care.

(g) "power" Acts 1:8 (h) "witness of the resurrection" Lk 1:48,49, Acts 1:22 (i) "great grace" Jn 1:16 Verse 34. That lacked. That was in want; or whose wants were not supplied by the others.

As many as, etc. The word used here is employed in a large, indefinite sense; but it would be improper to press it so as to suppose that every individual that became a Christian sold at once all his property. The sense doubtless is, that this was done when it was necessary; they parted with whatever property was needful to supply the wants of their poor brethren. That it was by no means considered a matter of obligation, or enjoined by the apostles, is apparent from the case of Ananias, Acts 5:4. The fact that Joses is particularly mentioned, Acts 4:36, shows that it was by no means a universal practice thus to part with all their possessions. He was one instance in which it was done. Perhaps there were many other similar instances; but all that the passage requires us to believe is, that they parted with whatever was needful to supply the wants of the poor. This was an eminent and instructive instance of Christian liberality, and of the power of the gospel in overcoming one of the strongest passions that ever exist in the human bosom--the love of money. Many of the early Christians were poor. They were collected from the lower orders of the people. But all were not so. Some of them, it seems, were men of affluence. The effect of religion was to bring them all, in regard to feeling at least, on a level. They felt that they were members of one family; belonging to the same Redeemer; and they therefore imparted their property cheerfully to their brethren. Besides this, they were about to go to other lands to preach the gospel. They were to leave their native country; and they cheerfully parted with their lands, that they might go and proclaim the unsearchable riches of Christ. Acts 2:44.

(*) "lacked" "wanted" Verse 35. And laid them down, etc. That is, they committed the money received for their property to the disposal of the apostles, to distribute it as was necessary among the poor. This soon became a burdensome and inconvenient office, and they therefore appointed men who had especial charge of it, Acts 6:1,2, etc.

(a) "laid them down" Acts 4:37 (b) "distribution" Acts 2:45, 6:1