“Multitudinis autem credentium erat cor unum et anima una : nec quisquam eorum quæ possidebat, aliquid suum esse dicebat, sed erant illis omnia communia.”
“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.”
“The multitude of believers was one in heart and soul. No one claimed that any of his possessions was his own, but they shared everything they owned.”
“The multitude of those who believed were of one heart and soul. Not one of them claimed that anything of the things which he possessed was his own, but they had all things in common.”
“And the multitude of them that believed were of one heart and 2532, 5590, 2532 soul: and not one of them said that aught of the things which he possessed was his own; but they had all things 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. 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. x. de diversis & alibi.)
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 Sam 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.
Verses 32-37 The disciples loved one another. This was the blessed fruit of Christ's dying precept to his disciples, and his dying prayer for them. Thus it was then, and it will be so again, when the Spirit shall be poured upon us from on high. The doctrine preached was the resurrection of Christ; a matter of fact, which being duly explained, was a summary of all the duties, privileges, and comforts of Christians. There were evident fruits of Christ's grace in all they said and did. They were dead to this world. This was a great evidence of the grace of God in them. They did not take away others' property, but they were indifferent to it. They did not call it their own; because they had, in affection, forsaken all for Christ, and were expecting to be stripped of all for cleaving to him. No marvel that they were of one heart and soul, when they sat so loose to the wealth of this world. In effect, they had all things common; for there was not any among them who lacked, care was taken for their supply. The money was laid at the apostles' feet. Great care ought to be taken in the distribution of public charity, that it be given to such as have need, such as are not able to procure a maintenance for themselves; those who are reduced to want for well-doing, and for the testimony of a good conscience, ought to be provided for. Here is one in particular mentioned, remarkable for this generous charity; it was Barnabas. As one designed to be a preacher of the gospel, he disentangled himself from the affairs of this life. When such dispositions prevail, and are exercised according to the circumstances of the times, the testimony will have very great power upon others.