Does the Book of Acts Teach Socialism? (Acts 2)
This article is part of the Tough Passages series.
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42And they devoted themselves to the apostles’ teaching and the fellowship, to the breaking of bread and the prayers. 43And awe came upon every soul, and many wonders and signs were being done through the apostles. 44And all who believed were together and had all things in common. 45And they were selling their possessions and belongings and distributing the proceeds to all, as any had need. 46And day by day, attending the temple together and breaking bread in their homes, they received their food with glad and generous hearts, 47praising God and having favor with all the people. And the Lord added to their number day by day those who were being saved.
Interpreting Acts
One of the greatest challenges in interpreting the book of Acts, one with which every reader must wrestle, is in determining whether the narrative portions of the book are descriptive or prescriptive. That is, is Luke merely describing what took place but not implying or showing that the event or action is meant to be repeated, or is he prescribing continued expectation, practice, or repetition of the events described? A prescriptive narrative will always be descriptive, but a descriptive text does not have to be prescriptive. The careful reader must consider what might be intended as a model or response even when no exact prescription (or command) is given.
ESV Expository Commentary
Two New Testament scholars offer passage-by-passage commentary through the narratives of John and Acts, explaining difficult doctrines, shedding light on overlooked sections, and making applications to life and ministry today.
A prime example on this interpretive dilemma is found in the life of the early church in Jerusalem. In Acts 2:44–45, Luke writes, “All who believed were together and had all things in common. And they were selling their possessions and belongings and distributing the proceeds to all, as any had need.” Does Luke intend, as some conclude, that Christians must share all they have and sell everything and share the proceeds among the church? There is no indication from this text, and certainly not from later texts in Acts—or in the Epistles, for that matter—that Scripture intends to prescribe this as mandatory church practice. Some, thinking that it does, have gone so far as to suggest Christian versions of communal living. Based on the context of Acts 2, however, such a reading misconstrues Luke’s intention (cf. comment on Acts 2:42–47).
The First Christians
Here Luke offers a snapshot of the practice of this first group of believers in Acts. Although they are not yet labeled the “church,” this is not to say that nothing here applies to churches, much less that the early believers in Jerusalem were not yet concerned with the “church.” In fact, these verses are both descriptive and prescriptive—that is, they describe the situation and also leave us with patterns we are meant to follow. As always in Acts, the trick is distinguishing the two, as we will see.
Clearly, their fundamental ongoing pattern was to gather around the apostles’ teaching (Acts 2:42). Luke also notes that they were devoted to meeting together (“the fellowship”) and “to the breaking of bread and the prayers.” Though not explicitly stated, it is likely that “breaking bread” implies a shared meal including the Lord’s Supper (in contrast to Acts 27:34–35). The “prayers” likely included times of prayer both at the temple and elsewhere (Acts 2:46). Teaching, prayer, fellowship, and the Lord’s Supper are all aspects today’s church can and should emulate.
Other aspects, however, are more difficult to apply in explicit ways. For instance, the believers were filled with awe as a result of the “many wonders and signs” (Acts 2:43) performed by the apostles. Such wonders and signs most certainly included healing (Acts 3:7) and perhaps also other gifts, such as those manifested at Pentecost. Whatever was included, it is difficult to see a pattern here established for later Christian gatherings. Only the apostles performed wonders and signs, establishing their authority and their continuity with the ministry of Jesus. Just as with Jesus, the miracles attested to the reality and authenticity of the kingdom. Such miracles, especially healing, pointed to the fulfillment of kingdom promises and to the holistic and eschatological nature of the new covenant kingdom.
Further, there is no ongoing pattern throughout Acts that either indicates or stipulates signs and wonders as either normal or typical for believers’ gatherings. Miraculous events amid Christian gatherings are certainly not impossible after this, but there is no basis for concluding that they will necessarily take place based on the text of Acts.
Verses 43 and 44 have caused a great deal of controversy over the years, as well as well-meaning, but misguided, interpretation. These verses are not an example, and certainly not a prescribed pattern, of some form of Christian socialism. The believers performed these deeds voluntarily (Acts 2:42); they were not commanded to do so. Later, Ananias and Sapphira are condemned for lying, not for withholding a portion of their goods (Acts 5:4). Some fringe groups, misreading the distinction between description and prescription, have established communities or cults on the basis of this text. But these believers did not give up all of their possessions and property. To the contrary, they still owned property, continuing to meet in homes. In addition, it is evident from the later portions of Acts and from the Epistles that early Christians did not sell everything and move into communes or compounds (cf. Acts 12:12; Acts 16:15; Acts 18:7–8; Acts 21:8, 16; Rom. 16:5; 1 Cor. 16:19; Col. 4:15). Paul, for instance, recommends that believers with sufficient means should eat at home, rather than eating from a common meal, so that those in need will not go without (1 Cor. 11:22). The practice reported in Acts 2 and Acts 4 seems to be a phenomenon most common in Jerusalem in the early period of Christianity. This may have been due to the monetary situation of many believers there; perhaps by becoming believers in Christ they were ostracized by their fellow Jews. Whether the case, it nevertheless remains true that there is no command given explicitly, nor does the narrative imply a command, to sell everything and move in together.
Believers are not only brought to agree with teaching about Jesus; they are fundamentally changed in the way in which they live . . .
It is telling that twice Luke mentions sharing among the early believers in places at which he summarizes dramatic additions to the community (Acts 2:42–47; Acts 4:32–37). Such generosity is one of the clear manifestations of the work of the Spirit in the lives of believers, as they begin to live for the sake of others and not only for themselves. This other-centeredness is a fundamental tenet of the faith (cf. Phil. 2:5ff.), as it manifests obedience to the great commandment to “love your neighbor as yourself” (Lev. 19:18; Matt. 22:39). Taken together with fellowship around the apostles’ teaching, common meals, and prayer, the practice of free sharing is evidence of salvation through the power of the Spirit. Believers are not only brought to agree with teaching about Jesus; they are fundamentally changed in the way in which they live, demonstrated in extraordinary generosity and concern for the well-being of others.
It is easy for evangelicals to affirm the descriptive nature of this text but then ignore the fact that the text does provide a general pattern we should emulate. Generosity from the heart, holding possessions lightly, and putting the needs of others first is prescribed throughout the NT and supported by the experience of these Jerusalem believers.
The last verses of chapter 2 reveal a community filled with the Spirit, growing in numbers, overflowing with gratitude and charity—a beautiful picture of the transforming power of the Spirit through gospel ministry. This is also a picture, a foreshadowing, of the life to come. In the community empowered by the Spirit, the eschatological kingdom breaks into the present, much in the same way that heaven and earth meet in the risen Christ. A believing community—focused on the gospel, praising God, praying, and gladly putting the needs of others first—experiences, and shows to the world, the reality of heaven here and now. Luke leaves us a model not for how to “do” church but for what the people of God should look like in terms of priorities, actions, service, and practice.
This article is by Brian J. Vickers and is adapted from the ESV Expository Commentary: John–Acts (Volume 9).
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