Acts 4:32 Komentář

In going over the last two chapters, where we met with so many good things that the apostles did, I wondered what was become of the scribes and Pharisees, and chief priests, that they did not appear to contradict and oppose them, as they had used to treat Christ himself; surely they were so confounded at first with the pouring out of the Spirit that they were for a time struck dumb! But I find we have not lost them; their forces rally again, and here we have an encounter between them and the apostles; for from the beginning the gospel met with opposition. Here, I. Peter and John are taken up, upon a warrant from the priests, and committed to jail (Act 4:1-4). II. They are examined by a committee of the great sanhedrim (Act 4:5-7). III. They bravely avow what they have done, and preach Christ to their persecutors (Act 4:8-12). IV. Their persecutors, being unable to answer them, enjoin them silence, threatening them if they go on to preach the gospel, and so dismiss them (Act 4:13-22). V. They apply to God by prayer, for the further operations of that grace which they had already experienced (Act 4:23-30). VI. God owns them, both outwardly and inwardly, by manifest tokens of his presence with them (Act 4:31-33). VII. The believers had their hearts knit together in holy love, and enlarged their charity to the poor, and the church flourished more than ever, to the glory of Christ (Act 4:33-37).

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 (Act 4:32), 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, Isa 60:8. 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 (Act 4:33): 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 megalē - 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 (Sa1 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, Act 4:32. 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 (Act 4:34) 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, Co2 8:14, Co2 8:15. 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, Act 4:34. 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, Act 4:36. 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 paraklēsis, 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, Act 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 (Mar 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, Act 13:2. Thus, for the respect he showed to the apostles as apostles, he had an apostle's reward.

And as they spake unto the people,.... For though only mention is made of Peter's preaching in the preceding chapter, yet doubtless John preached as well as he; either in turn, or to a part of the people at some distance: and this shows their diligence, faithfulness, and integrity, in the ministration of the word; and it is recorded to their honour, that whilst they were about their master's business, and discharging the duty of their office, the priests, and the captain of the temple, and the Sadducees came upon them; by agreement, with great violence, and at unawares: the "priests" might be those who kept the watch in the temple; for "in three places the priests kept watch, in the house of the sanctuary; in the house of Abtines, in the house of Nitsots, and in the house of Moked, and the Levites in one and twenty places (p).'' And it now being eventide, they might be about to take their stands; "and the captain of the temple" might be he, whom they call, , "the man of the mountain of the house"; who was a ruler, or governor, and a president over all the wards (q); he is sometimes called , "the head of the ward" (r); and of him it is said (s), "the man of the mountain of the house goes his round through every ward, with burning torches before him; and every ward that does not stand (is not on his feet), the man of the mountain of the house, says to him, peace be to thee; and if he observes that he is asleep, he strikes him with his staff, and he has power to burn his garments.'' The Vulgate Latin and the Oriental versions read in the plural number, as in See Gill on Luk 22:4, Luk 22:52. The Sadducees were a sect among the Jews, that denied the resurrection of the dead; of their rise, name, and tenets; see Gill on Mat 3:7. (p) Misn. Middot, c. 1. sect. 1. (q) Bartenora & Yom Tob in ib. sect. 2. (r) Bemidbar Rabba, sect. 6. fol. 186. 3. (s) Misn. Middot, c. 1. sect. 2.

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 , "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. (p) Diog. Laert. in vit. Aristot. l, 5. 313. (q) Tzeror Hammor, fol. 21. 3. & 162. 4.

Thou shalt not turn away from him that is in want, but thou shalt share all things with thy brother, and shalt not say that they are thine own; for if ye are partakers in that which is immortal, how much more in things which are mortal?

For,-which the more induced and constrained me to write this letter to you,-you ought to know (since the Lord has condescended to show and to reveal it) that it was said in a vision, "Ask, and ye shall obtain." Then, afterwards, that the attending people were bidden to pray for certain persons pointed out to them, but that in their petitions there were dissonant voices, and wills disagreeing, and that this excessively displeased Him who had said, "Ask, and ye shall obtain," because the disagreement of the people was out of harmony, and there was not a consent of the brethren one and simple, and a united concord; since it is written, "God who maketh men to be of one mind in a house; " and we read in the Acts of the Apostles, "And the multitude of them that believed were of one heart and of one soul." And the Lord has bidden us with His own voice, saying, "This is my command, that ye love one another." And again, "I say unto you, that if two of you shall agree on earth as touching anything that you shall ask, it shall be done for you of my Father which is in heaven." But if two of one mind can do so much, what might be effected if the unanimity prevailed among all? But if, according to the peace which our Lord gave us, there were agreement among all brethren, we should before this have obtained from the divine mercy what we seek; nor should we be wavering so long in this peril of our salvation and our faith. Yes, truly, and these evils would not have come upon the brethren, if the brotherhood had been animated with one spirit.

Let us consider, beloved brethren, what the congregation of believers did in the time of the apostles, when at the first beginnings the mind flourished with greater virtues, when the faith of believers burned with a warmth of faith as yet new. Then they sold houses and farms, and gladly and liberally presented to the apostles the proceeds to be dispensed to the poor; selling and alienating their earthly estate, they transferred their lands thither where they might receive the fruits of an eternal possession, and there prepared homes where they might begin an eternal habitation. Such, then, was the abundance in labours, as was the agreement in love, as we read in the Acts of the Apostles: "And the multitude of them that believed acted with one heart and one soul; neither was there any distinction among them, nor did they esteem anything their own of the goods which belonged to them, but they had all things common." This is truly to become sons of God by spiritual birth; this is to imitate by the heavenly law the equity of God the Father. For whatever is of God is common in our use; nor is any one excluded from His benefits and His gifts, so as to prevent the whole human race from enjoying equally the divine goodness and liberality. Thus the day equally enlightens, the sun gives radiance, the rain moistens, the wind blows, and the sleep is one to those that sleep, and the splendour of the stars and of the moon is common. In which example of equality, he who, as a possessor in the earth, shares his returns and his fruits with the fraternity, while he is common and just in his gratuitous bounties, is an imitator of God the Father.

That charity and brotherly affection are to be religiously and stedfastly practised. In Malachi: "Hath not one God created us? Is there not one Father of us all? Why have ye certainly deserted every one his brother? " Of this same thing according to John: "Peace I leave with you, my peace I give unto you." Also in the same place: "This is my commandment, That ye love one another, even as I have loved you. Greater love than this has no man, than that one should lay down his life for his friends." Also in the same place: "Blessed are the peacemakers, for they shall be called the sons of God." Also in the same place: "Verily I say unto you, That if two of you shall agree on earth concerning everything, whatever you shall ask it shall be given you from my Father which is in heaven. For wherever two or three are gathered together in my name, I am with them." Of this same thing in the first Epistle to the Corinthians: "And I indeed, brethren, could not speak unto you as to spiritual, but as to carnal, as to babes in Christ. I have given you milk for drink, not meat: for while ye were yet little ye were not able to bear it, neither now are ye able. For ye are still carnal: for where there are in you emulation, and strife, and dissensions, are ye not carnal, and walk after man? " Likewise in the same place: "And if I should have all faith, so that I can remove mountains, but have not charity, I am nothing. And if I should distribute all my goods for food, and if I should deliver up my body to be burned, but have not charity, I avail nothing. Charity is great-souled; charity is kind; charity envieth not; charity dealeth not falsely; is not puffed up; is not irritated; thinketh not evil; rejoiceth not in injustice, but rejoiceth in the truth. It loveth all things, believeth all things, hopeth all things, beareth all things. Charity shall never fail." Of this same thing to the Galatians: "Thou shalt love thy neighbour as thyself. But if ye bite and accuse one another, see that ye be not consumed one of another." Of this same thing in the Epistle of John: "In this appear the children of God and the children of the devil. Whosoever is not righteous is not of God, and he who loveth not his brother. For he who hateth his brother is a murderer; and ye know that no murderer hath eternal life abiding in him." Also in the same place: "If any one shall say that he loves God, and hates his brother, he is a liar: for he who loveth not his brother whom he seeth, how can he love God whom he seeth not? " Of this same thing in the Acts of the Apostles: "But the multitude of them that had believed acted with one soul and mind: nor was there among them any distinction, neither did they esteem as their own anything of the possessions that they had; but all things were common to them." Of this same thing in the Gospel according to Matthew: If thou wouldest offer thy gift at the altar, and there rememberest that thy brother hath ought against thee; leave thou thy gift before the altar, and go; first be reconciled to thy brother, and then come and offer thy gift at the altar." Also in the Epistle of John: "God is love l and he that dwelleth in love dwelleth in God, and God in him." Also in the same place: "He who saith he is in the light, and hateth his brother, is a liar, and walketh in darkness even until now."

"Blessed," says He, "are the peacemakers; for they shall be called the sons of God." [Matthew 5:9] It behooves the sons of God to be peacemakers, gentle in heart, simple in speech, agreeing in affection, faithfully linked to one another in the bonds of unanimity. This unanimity formerly prevailed among the apostles; and thus the new assembly of believers, keeping the Lord's commandments, maintained its charity. Divine Scripture proves this, when it says, "But the multitude of them which believed were of one heart and of one soul." [Acts 4:32] And again: "These all continued with one mind in prayer with the women, and Mary the mother of Jesus, and with His brethren." [Acts 1:14] And thus they prayed with effectual prayers; thus they were able with confidence to obtain whatever they asked from the Lord's mercy.

And Joseph, who by the apostles was surnamed Barnabas (which is, being interpreted, the son of consolation), a Levite, and of the country of Cyprus, having land, sold it, and brought the money, and laid it at the apostles' feet; "

Besides, as you read in the Acts of the Apostles, "There was at that time among them that believed one heart and one soul; neither said any of them that ought of the things which he possessed was his own; but they had all things common."

The Christian ought to regard all the things that are given him for his use, not as his to hold as his own or to lay up. Moreover, giving careful heed to all things as the Lord’s, he should not overlook any of the things that are being thrown aside and disregarded, should this be the case. No Christian should think of himself as his own master, but each should rather so think and act as though given by God to be slave to his fellow brothers and sisters. But “every person in his own order.”

For he said that experience was needed in order to distinguish between cases of genuine need and of mere greedy begging. For whoever gives to the afflicted gives to the Lord and from the Lord shall have his reward; but he who gives to every vagabond casts to a dog, a nuisance indeed from his importunity but deserving no pity on the ground of need.

Thus they had all things and had nothing: for “they said that none of the things which they possessed was their own”; therefore all things were theirs. For he that considers all things to be common will not only use his own but also the things of others as if they belonged to him. But whoever divides things up and sets himself as master over only his own things will not be master even of these. And this is plain from an example. He who possesses nothing at all, neither house nor table nor garment to spare, but for God’s sake is bereft of all, uses the things which are in common as his own; and he shall receive from all whatsoever he may desire, and thus he that has nothing possesses the things of all. But whoever has some things will not be master even of these. For first, no one will give to him who has possessions; and, second, his property shall belong to robbers and thieves and informers and changing events and be anybody’s rather than his.

And not this only, but also because love is increased by the gathering [of ourselves] together; and love being increased, of necessity the things of God must follow also. “And earnest prayer” (it is said) was “made by” the people. “As the manner of some is.” Here he not only exhorted but also blamed [them].“And let us consider one another,” he says, “to provoke to love and to good works.” He knew that this also arises from “gathering together.” For as “iron sharpens iron,” so also association increases love. For if a stone rubbed against a stone sends forth fire, how much more soul mingled with soul! But not to emulation (he says), but “to the sharpening of love.” What is “to the sharpening of love”? To the loving and being loved more. “And of good works,” that so they might acquire zeal. For if doing has greater force for instruction than speaking, you also have in your number many teachers who effect this by their deeds.

Do you see that together with the grace of God they also contributed their part? For everywhere it ought to be well observed, that together with the grace of God they do their part likewise. Just as Peter said above, "Silver and gold have I none"; and again, that "they were all together." But in this place, having mentioned that they were heard, the sacred writer proceeds to speak also of them, what virtue they showed. Moreover, he is just about to enter upon the narrative of Sapphira and Ananias, and with a view to show the detestable conduct of that pair, he first discourses of the noble behavior of the rest.

Now say, did their love beget their poverty, or the poverty the love? In my opinion, the love begat the poverty, and then the poverty drew tight the cords of love. For observe what he says: "They were all of one heart and of one soul." Behold, heart and soul are what make the "together." "Neither said any of them that aught of the things which he possessed was his own; but they had all things common."

Great, you perceive, is the virtue of this thing, seeing their was need of this grace even in that Company. For this is the foundation of all that is good, this of which he now for the second time makes mention, exhorting all men to the contempt of riches: "Neither said any of them that aught of the things he possessed was his own," "but they had all things common." For that this was in consequence not merely of the miraculous signs, but of their own purpose, is manifest by the case of Sapphira and Ananias.

If love made one soul of so many souls and one heart of so many hearts, how great must be the love between the Father and the Son! Surely it must be greater than that between those people who had one heart. If, then, the heart of many brothers was one by charity, if the soul of many sisters was one by charity, would you say that God the Father and God the Son are two? If they are two Gods, there is not the highest charity between them. For if love is here so great as to make your soul and your friend’s soul one soul, how can it be, then, that the Father and the Son are not one God? Let true faith banish the thought. In short, understand from this how excellent that love is: the souls of many people are many, and if they love one another, it is one soul; still, in the case of people, they may be called many souls, because the union is not so strong. But there it is right for you to say one God; two or three Gods it is not right for you to say. From this, the supreme and surpassing excellence of love is shown to you to be such that a greater cannot be.

For … the love that God puts in people makes one heart of many hearts and makes the many souls of people into one soul, as it is written of them that believed and mutually loved one another, in the Acts of the Apostles, “They had one soul and one heart toward God.” If, therefore, my soul and your soul become one soul, when we think the same thing and love one another, how much more must God the Father and God the Son be one God in the fountain of love!

Of this high-souled humility the Apostles first, after the Lord, have given us example, who, leaving all that they had without difference at the voice of the heavenly Master, were turned by a ready change from the catching of fish to be fishers of men, and made many like themselves through the imitation of their faith, when with those first-begotten sons of the Church, "the heart of all was one, and the spirit one, of those that believed": for they, putting away the whole of their things and possessions, enriched themselves with eternal goods, through the most devoted poverty, and in accordance with the Apostles' preaching rejoiced to have nothing of the world and possess all things with Christ.

Hence it is that any creatures, that is, of the same nature, can be separated from one another because each one individually cannot be everywhere in its entirety; for when, through the grace of faith it happens that they have “one heart and soul of the multitude of believers,” still in their persons they can be separated by being in different places even though they are not separated by the affection of the heart; and some of the faithful can become unbelievers and be severed from the fellowship of that one soul.

Brotherly love, and as a pledge given them by the teacher Christ, by which he said, "By this shall all men know that you are my disciples, if you have love one to another." (Jn. 13:35) Therefore each, regarding the neighbor as himself, possessed nothing among his belongings kept back for himself, but added them to common use. Where he also says that great grace had come to them from mutual love: for because they claimed nothing for themselves, none among them was in need, which was an imitation of that saying of David: "You open your hand and satisfy every living thing." (Ps. 145:16)

And the multitude of believers was of one heart and one soul. Those who had completely abandoned the world did not boast of their noble lineage, preferring one another, but being as if born from the womb of one and the same mother, the Church, all rejoiced in the same love of brotherhood.

But they had all things in common. In Latin, "common" is said as "communia," which in Greek is called κοινὰ, from which it is understood that the perfect servants of God are called κοινοβίται in Greek, that is, those living in common, and their communal dwellings are called κοινόβια; for in their language, βίον is understood to mean life, not that life which is contrary to death, but the way of life someone leads in their conversation, whether in the military, or in agriculture, or in any honorable or dishonorable art, whether one is a monk, layperson, or cleric. However, the life by which we are distinguished from the dead is called ζωὴ by the Greeks. Therefore, those who live in such a way that all things are common to them in the Lord are rightly called κοινοβῖται, a name composed from two words. This life is certainly so much happier than other ways of living in this world, as it imitates the state of the future world even in the present, where all good things are common to the blessed, who see His glory from whom all good things come; and because there the highest grace of peace and security reigns, the city in which this way of life was first typified was rightly called Jerusalem, that is, the Vision of Peace. Hence, the distance of things and places is noteworthy, seeing that in the work of the prideful tower, the language and mind of the human race, when they were one, were deservedly scattered due to iniquity, so that although people spoke all languages there, no one could understand the will or words of their neighbor. However, in Jerusalem, the same languages were united by the merit of humility, and there was one language, one will, and one soul among all. This indeed continues to this day throughout the whole world, while the elect serve the Lord with one and undivided heart and intention amidst the manifold division of languages; but indeed the reprobates all serve the devil in such a way that the same service is carried out with mutual conflict and contention, because of which their city is rightly called Babylon, that is, confusion.

"One heart and one soul" — "heart" and "soul" mean one and the same thing.

The priests and Sadducees are incensed at the apostles' teaching, and put them in prison, Act 4:1-3. The number of those who believed, Act 4:4. The rulers, elders, and scribes call the apostles before them, and question them concerning their authority to teach, Act 4:5-7. Peter, filled with the Holy Ghost, answers, and proclaims Jesus, Act 4:8-12. They are confounded at his discourse and the miracle wrought on the lame man, yet command them not to preach in the name of Jesus, Act 4:13-18. Peter and John refuse to obey, Act 4:19, Act 4:20. They are farther threatened and dismissed, Act 4:21, Act 4:22. They return to their own company, who all join in praise and prayer to God, Act 4:23-30. God answers, and fills them with the Holy Spirit, Act 4:31. The blessed state of the primitive disciples, Act 4:32-35. The case of Joses, who sells his estate, and brought the money to the common stock, Act 4:36, Act 4:37.

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

PETER AND JOHN BEFORE THE SAMHEDRIM. (Act 4:1-13) the captain--of the Levitical guard. of the temple--annoyed at the disturbance created around it. and the Sadducees--who "say that there is no resurrection" (Act 23:8), irritated at the apostles "preaching through (rather, 'in') Jesus the resurrection from the dead"; for the resurrection of Christ, if a fact, effectually overthrew the Sadducean doctrine.