Luke begins with the end result: There were no needy persons among them—an allusion to Deuteronomy 15:4. God's fulfillment of this covenant promise in the church demonstrates not only his faithfulness but also the fact that the church is the true Israel. In a voluntary, periodic fashion those with means sell real estate or houses, bring the proceeds and lay them at the apostles' feet.

Does this point to a customary practice in property transfer (Lake and Cadbury 1979:49), to an educational context (compare 22:3; Williams 1985:79) or to a political context (compare 2:35)? Whatever the background, it is clear that the apostles have full authority over the fund. As a development of the ad hoc arrangements of Acts 2:45 (see comment there), a common fund for the poor has been created, and the rich in the congregation keep it continuously supplied.

Jerusalem's tenuous local economy and Palestine's famines and political unrest placed some members in economic need. The displacement of the Galilean apostles and other members of the church's central core away from their normal means of livelihood, together with social and economic persecution, necessitated a ministry to meet economic needs (Longenecker 1981:310).

Should we see this process as normative for God's people in all times and all places? Whether because of Luke's supposedly unhistorical, idealized picture (L. T. Johnson 1981:129) or its supposed failure and lack of precedent in other churches (compare 11:27-30; 24:17; Rom 15:26) or the presence of examples that are really exceptions to the rule (Longenecker 1981:311), many have said this passage gives no normative teaching about structuring the church's common life. We must understand, however, that the structure Luke points to is not a coercive communism that dispenses with private property through once-for-all expropriation to a common fund. Luke never presents the system as a failure but rather sees all churches as living out not only their responsibility for the poor (Acts 20:35) but also their interdependence through caring for one another. The Jerusalem church just happened to be on the receiving end most of the time. Seen in this light, what Luke calls for is fully normative.

With a mindset of unity we will view our economic resources as available to meet others' needs. We will voluntarily, periodically supply our local assembly's common fund for the poor. Such a structure should not bind the Spirit's prompting to be generous as we encounter various needs, nor should it become a matter of obligation. If grace is on us, we will be gracious to others.