vv.44-45

2.44–45

A community of goods would not be an unexpected feature of a group wholly committed to one another and to what the group represented. The most obvious and immediate parallel is the community of goods practised not very far away at Qumran (described most clearly in Josephus, Jewish War 2.122 — ‘the individual’s possessions join the common stock and all, like brothers, enjoy a single patrimony’). The most obvious difference is that the first Christian sharing of goods was not obligatory (as at Qumran), but wholly spontaneous, an expression of eschatological enthusiasm (note that they did not merely contribute income but sold off property). The procedure is indicated by the Greek: not that everything was sold off at once and put in a common fund, but that possessions were sold off over a period as need arose. The impression is strong of a group whose economic basis (regular jobs and income) was far from secure, but whose imminent expectation (Jesus Messiah returning soon?) allowed them to cope by short-term measures (see also on 3.6). As Johnson notes, the description of ‘all things in common’ has been influential throughout the history of Christianity.

Dunn, James D. G.. The Acts of the Apostles (p. 36). Wm. B. Eerdmans Publishing Co.. Kindle Edition.

44–45

In addition to the expressions of fellowship mentioned in verse 42, the members of the new community, living together thus and experiencing a deep sense of their unity in the Spirit, gave up all thought of private property and “held everything in common.” Jesus and his apostles had shared a common purse, and the pooling of property was practised by at least one of the more rigorous parties among the Jews. The idea, therefore, was not entirely new. Those of the believers, then, who had landed property, as well as those whose belongings were of a more portable character, began to sell their assets and share out the proceeds among the members of their community, according to individual need. This pooling of property could be maintained voluntarily only when their sense of spiritual unity was exceptionally active. As soon as the flame began to burn a little lower, the attempt to maintain the communal life was beset with serious difficulties.

Bruce, F. F.. The Book of Acts (New International Commentary on the New Testament) (p. 74). Wm. B. Eerdmans Publishing Co.. Kindle Edition.

2:44–45 

The quality of mutual caring is highlighted in verses 44–45, as the believers are together and treat everything as belonging to everyone, holding all things as common between them. Like the phrase “those who received” in 2:41, “those who believed” describes those who have responded to the message of this new messianic community (“all the believers” in NIV, NLT; 4:32; 5:14; 10:43; 13:39; 22:19 [all present tense]; only 4:32; 11:21; and 19:2 have the aorist). The members of this new community are called believers because of their response of faith in the preached message.

The expression of their being “together” (ἐπὶ τὸ αὐτό, epi to auto) recalls the unity depicted in 1:15 and 2:1. This expression is repeated in verse 47 (4:26 completes the occurrences in Acts, five of ten in the NT). It is disputed how to translate this phrase, but “together” or “at the same place” is likely (BDAG 363 §1cβ).

The believers are also holding items in common (κοινά, koina). Out of fourteen occurrences in the NT, this adjective appears only four times with this sense (Acts 4:32; Titus 1:4; Jude 3; Untergassmair, EDNT 2:302; in the other cases, it means “impure” or “unclean,” e.g., Mark 7:2). Acts will note this “commonness” again (4:32). In both cases, the remark is seen as a favorable indication of the depth of fellowship and mutual care at work in the community. That a community is really functioning with appropriate love and compassion is evident when material needs are also a concern and are being generously provided.

This sharing of material things in common is not a required communalism but a voluntary, caring response to need, as the end of verse 45 shows. The verbs for “sell” (ἐπίπρασκον, epipraskon) and “distribute” (διεμέριζον, diemerizon) are iterative imperfects (Moulton and Turner 1963: 67): this sharing was done again and again. Everything Luke says about this indicates that he sees such provision as a very positive act, an act of genuine care. The size of the group may well have made this possible, but the later effort by Paul to raise money from Gentiles for this community shows that it functioned across communities as well (2 Cor. 8–9). Acts 5:4 makes clear that such a donation was not required, in contrast to the requirement at Qumran among the Essenes (1QS 1.11–12; 5.1–3; 6.2–3; CD 9.1–15; 1QS 9.3–11, but there the motivation was to ensure purity). That the later church did not keep the practice speaks to the authenticity of this scene. Notes about possessing all things in common are not unusual as a sign of ethical virtue in the culture (Philo, Good Person 12 §86; Hypothetica 11.10–13; Abraham 40 §235; Josephus, Ant. 18.1.5 §20 [of the Essenes]). The Greek view was that friends share things in common (Plato, Republic 4.424A; 5.449C; Critias 110C–D; Aristotle, Nicomachean Ethics 1168B.31; Iamblichus, Life of Pythagoras 30.168). Later rabbinic Judaism argued against it (m. ʾAbot 5.10; Johnson 1992: 9).

Community members are moved to sell what they own, both possessions and goods, and give the proceeds to those in need (Codex D supplies a clarifying addition: as many as had possessions or goods sold them). Some scholars suggest that this reflects their expectation that Christ would return soon (Barrett 1994: 168), yet the reason given is not eschatological but social. They are motivated by concern for the needs of the community (χρείαν, chreian, need; perhaps as Jesus taught in Luke 6:30–36 or from the OT and Deut. 15:4–5; Polhill 1992: 121). Jesus’s teaching about not hoarding material provisions from God also may well provide background (Luke 12:13–21). The same motivation appears in Acts 4:35, and failure to meet such needs in 6:3 among Hellenist widows leads to a complaint and resolution in the church (20:34 and 28:10 complete the uses of the term “need” in Acts). The verb in the imperfect shows that this is an ongoing distribution. As people are having (εἶχεν, eichen) need, they receive help (Witherington 1998: 162; Haenchen 1987: 192; BDF §325, §367; the verb is used with iterative ἄν, an). This means that people did not sell everything all at once. The picture is of a community that cares for all of its members, even those in material need.

Bock, Darrell L.. Acts (Baker Exegetical Commentary on the New Testament) (pp. 252-254). Baker Publishing Group. Kindle Edition.