Chapter 10

THE COMMUNITY OF GOODS.

Acts 4:32-35THE community of goods and its results next claim our attention in the course of this sacred record of primitive Church life. The gift of tongues and this earliest attempt at Christian communism were two special features of apostolic, or perhaps we should rather say of Jerusalem, Christianity. The gift of tongues we find at one or two other places, at Caesarea on the first conversion of the Gentiles, at Ephesus and at Corinth. It then disappeared. The community of goods was tried at Jerusalem. It lasted there a very short time, and then faded from the ordinary practice of the Christian Church. The record of this vain attempt and its manifold results embodies many a lesson suitable to our modern Christianity.

I. The book of the Acts of the Apostles in its earliest chapters relates the story of the triumph of the Cross; it also tells of the mistakes made by its adherents. The Scriptures prove their Divine origin, and display the secret inspiration and guidance of their writers, by their thorough impartiality. If in the Old Testament they are depicting the history of an Abraham or of a David, they do not, after the example of human biographies, tell of their virtues and throw the mantle of obscurity over their vices and crimes. If in the New Testament they are relating the story of apostolic labours, they record the bad as well as the good, and hesitate not to tell of the dissimulation of St. Peter, the hot temper and the bitter disputes of a Paul and a Barnabas.

It is a notable circumstance that, in ancient and modern times alike, men have stumbled at this sacred impartiality. They have mistaken the nature of inspiration, and have busied themselves to clear the character of men like David and the holy Apostles, explaining away the plainest facts, -the lie of Abraham, the adultery of David, the weaknesses and infirmities of the Apostles. They have forgotten the principle involved in the declaration, "Elijah was a man of like passions with ourselves"; and have been so jealous for the honour of scriptural characters that they have made their history unreal, worthless as a living example. St. Jerome, to take but one instance, was a commentator upon Scripture whose expositions are of the greatest value, specially because he lived and worked amid the scenes where Scripture history was written, and while yet living tradition could be used to illustrate the sacred narrative. St. Jerome applied this deceptive method to the dissimulation of St. Peter at Antioch of which St. Paul tells us in the Galatians; maintaining, in opposition to St. Augustine, that St. Peter was not a dissembler at all, and that the whole scene at Antioch was a piece of pious acting, got up between the Apostles in order that St. Paul might have the opportunity of condemning Judaising practices. This is an illustration of the tendency to which I am referring. Men will uphold, not merely the character of the Scriptures, but the characters of the writers of Scripture. Yet how clearly do the Sacred Writings distinguish between these things; how clearly they show that God imparted His treasures in earthen vessels, vessels that were sometimes very earthy indeed, for while in one place they give us the Psalms of David, with all their treasures of spiritual joy, hope, penitence, they in another place give us the very words of the letter written by King David ordering the murder of Uriah the Hittite. This jealousy, which refuses to admit the fallibility and weakness of scriptural personages, has been applied to the doctrine of the community of goods which finds place in the passage under review. Some expositors will not allow that it was a mistake at all; they view the Church at Jerusalem as divinely guided by the Holy Spirit even in matters of temporal policy; they ascribe to it an infallibility greater and wider than any claimed for the Roman Pontiff. He claims infallibility in matters pertaining to faith and morals, when speaking as universal doctor and teacher of the Universal Church; but those writers invest the Church at Jerusalem with infallibility on every question, whether spiritual or temporal, sacred or secular, because the Holy Ghost had been poured out upon the twelve Apostles on the day of Pentecost. Now it is quite evident that neither the Church of Jerusalem nor the Apostles themselves were guided by an inspiration which rendered them infallible upon all questions. The indwelling of the Holy Spirit which was granted to them was a gift which left all their faculties in precisely the same state as they were before the descent of the Spirit. The Apostles could make moral mistakes, as Peter did at Antioch; they were not infallible in forecasting the future, as St. Paul proved when at Ephesus he told the Ephesian elders that he should not again visit the Church, while, indeed, he spent much time there in after years. The whole early Church was mistaken on the important questions of the calling of the Gentiles, the binding nature of the Levitical law, and the time of Christ’s second coming. The Church of Jerusalem, till the conversion of Cornelius, was completely mistaken as to the true nature of the Christian dispensation. They regarded it, not as the new and final revelation which was to supersede all others; they thought of it merely as a new sect within the bounds of Judaism.

It was a similar mistake which led to the community of goods. We can trace the genesis and upgrowth of the idea. It cannot be denied that the earliest Christians expected the immediate return of Christ. This expectation brought with it a very natural paralysis of business life and activity. We have seen the same result happening again and again. At Thessalonica St. Paul had to deal with it, as we have already noted in the second of these lectures. Some of the Thessalonians laboured under a misunderstanding as to St. Paul’s true teaching: they thought that Jesus Christ was immediately about to appear, and they gave up work and labour under the pretence of preparing for His second coming. Then St. Paul comes sharply down upon this false practical deduction which they had drawn from his teaching, and proclaims the law, "If any man will not work, neither shall he eat." We have already spoken of the danger which might attend such a time. Here we behold another danger which did practically ensue and bring forth evil fruit. The first Christian Pentecost and the days succeeding it were a period of strained expectation, a season of intense religious excitement, which naturally led to the community of goods. There was no apostolic rule or law laid down in the matter. It seems to have been a course of action to which the converts spontaneously resorted, as the logical deduction from two principles which they held; first, their brotherhood and union in Christ; secondly, the nearness of Christ’s second advent. The time was short. The Master had passed into the invisible world whence He would shortly reappear. Why should they not then, as brethren in Christ, have one common purse, and spend the whole time in waiting and watching for that loved presence? This seems a natural explanation of the origin of a line of policy which has been often appealed to in the practical life of modern Europe as an example for modern Christians; and yet, when we examine it more closely, we can see that this book of the Acts of the Apostles, while it tells of their mistake, carries with it the correction of the error into which these earliest disciples fell. The community of goods was adopted in no other Church. At Corinth, Ephesus, Rome, we hear nothing of it in those primitive times. No Christian sect or Church has ever tried to revive it save the monastic orders, who adopted it for the special purpose of cutting their members off from any connection with the world of life and action; and, in later times still, the wild, fanatical Anabaptists at the Reformation period, who thought, like the Christians of Jerusalem, that the kingdom of God, as they fancied it, was immediately about to appear. The Church of Jerusalem, as the apostolic history shows us, reaped the natural results of this false step. They adopted the principles of communism; they lost hold of that principle of individual life and all exertion which lies at the very root of all civilisation and all advancement, and they fell, as the natural result, into the direst poverty. There was no reason in the nature of its composition why the Jerusalem Church should have been more poverty-stricken than the Churches of Ephesus, Philippi, or Corinth. Slaves and very humble folk constituted the staple of these Churches. At Jerusalem a great company of the priests were obedient to the faith, and the priests’ were, as a class, in easy circumstances. Slaves cannot at Jerusalem have constituted that large element of the Church which they did in the great Greek and Roman cities, simply because slavery never reached among the Jews the same development as in the Gentile world. The Jews, as a nation, were a people among whom there was a widely diffused comfort, and the earliest Church at Jerusalem must have fairly represented the nation. There was nothing to make the mother Church of Christendom that pauper community we find it to have been all through St. Paul’s ministry, save the one initial mistake, which doubtless the Church authorities found it very hard afterwards to retrieve; for when men get into the habit of living upon alms it is very difficult to restore the habits of healthy independence.

II. This incident is, however, rich in teaching for the Church of every age, and that in very various directions. It is a significant warning for the mission field. Missionary Churches should strive after a healthy independence amongst their members. It is, of course, absolutely necessary that missionaries should strive to supply temporal employment to their converts in places and under circumstances where a profession of Christianity cuts them off at once from all communication with their old friends and neighbours. The primitive Church found it necessary to give such temporal relief, and yet had to guard against its abuse; and we have been far too remiss in looking for guidance to those early centuries when the whole Church was necessarily one great missionary organisation. The Apostolic Canons and Constitutions are documents which throw much light on many questions which now press for solution in the mission field. They pretend to be the exact words of the Apostles, but are evidently, the work of a later age. They date back in their present shape, at latest, to the third or fourth century, as is evident from the fact that they contain elaborate rules for the treatment of martyrs and confessors, -and there were no martyrs after that time, -directing that every effort should be made to render them comfort, support, and sympathy. These Constitutions prove that the Church in the third century was one mighty co-operative institution, and an important function of the bishop was the direction of that co-operation. The second chapter of the fourth book of the Apostolic Constitution lays down, "Do you therefore, O bishops, be solicitous about the maintenance of orphans, being in nothing wanting to them; exhibiting to the orphans the care of parents; to the widows the care of husbands; to the artificer, work; to the stranger, a house; to the hungry, food; to the thirsty, drink; to the naked, clothing; to the sick, visitation; to the prisoners, assistance." But these same Constitutions recognise equally clearly the danger involved in such a course. The wisdom of the early Church saw and knew how easily alms promiscuously bestowed sap the roots of independence, and taught therefore, with equal explicitness, the absolute necessity for individual exertion, the duty of Christian toil and labour; urging the example of the Apostles themselves, as in the sixty-third Constitution of the second book, where they are represented as exhorting, "Let the young persons of the Church endeavour to minister diligently in all necessaries; mind your business with all becoming seriousness, that so you may always have sufficient to support yourselves and those that are needy, and not burden the Church of God. For we ourselves, besides our attention to the Word of the Gospel, do not neglect our inferior employments; for some of us are fishermen, some tent-makers, some husbandmen, that so we may never be idle." In the modern mission field there will often be occasions when, as in ancient times, the profession of Christianity and the submission of the converts to baptism will involve the loss of all things. And, under such circumstances, Christian love, such as burned of old in the hearts of God’s people and led them to enact the rules we have now quoted, will still lead and compel the Church in its organised capacity to lend temporal assistance to those that are in danger of starvation for Christ’s sake; but no missionary effort can be in a healthy condition where all, or the greater portion, of the converts are so dependent upon the funds of the mission that if the funds were withdrawn the apparent results would vanish into thin air. Such missions are utterly unlike the missions of the apostolic Church; for the converts of the apostolic age were made by men who went forth without purse or scrip, who could not give temporal assistance even had they desired to do so, and whose great object ever was to develop in their followers a healthy spirit of Christian manliness and honest independence.

III. Then, again, this passage teaches a much-needed lesson to the Church at home about the methods of poor relief and almsgiving. "Blessed," says the Psalmist, "is he that considereth the poor." He does not say, "Blessed is he that giveth, money to the poor," but, "Blessed is he that considereth the poor." Well-directed, wise, prudent almsgiving is a good and beneficial thing, but indiscriminate almsgiving, almsgiving bestowed without care, thought, and consideration such as the Psalmist suggests, brings with it far more evil than it prevents. The Church of Jerusalem very soon had experience of these evils. Jealousies and quarrels soon sprang up even where Apostles were ministering and supernatural gifts of the Spirit were present, - "There arose a murmuring of the Grecians against the Hebrews because their widows were neglected in the daily ministrations"; and it has been ever Since the experience of those called to deal with questions of temporal relief and the distribution of alms, that no classes are more suspicious and more quarrelsome than those who are in receipt of such assistance. The chaplains and managers of almshouses, asylums, charitable funds, and workhouses know this to their cost, and ofttimes make a bitter acquaintance with that evil spirit which burst forth even in the mother Church of Jerusalem. Time necessarily hangs heavy upon the recipients’ hands, forethought and care are removed and cease to engage the mind, and people having nothing else to do begin to quarrel. But this was not the only evil which arose: hypocrisy and ostentation, as in the case of Ananias and Sapphira, deceit, thriftlessness, and idleness showed themselves at Jerusalem, Thessalonica, and other places, as the Epistles of St. Paul amply testify. And so it has been in the experience of the modern Church. I know myself of whole districts where almsgiving has quite demoralised the poor and eaten the heart out of their religion, so that they value religious ministrations, not for the sake of the religion that is taught, but solely for the sake of the temporal relief that accompanies it. I know of a district where, owing to the want of organisation in religious effort and the shattered and broken character of Protestant Christianity, the poor people are visited and relieved by six or seven competing religious communities, so that a clever person can make a very fair income by a judicious manipulation of the different visitors. It is evident that such visitations are doing evil instead of good, and the labour and money expended are worse than useless. The proper organisation of charitable relief is one of the desirable objects the Church should set before it. The great point to be aimed at should be not so much the ministration of direct assistance to the people as the development of the spirit of self-help. And here comes in the action of the Christian state. The institution of the Post Office Savings Bank, where the State guarantees the safety of the depositor’s money, seems a direct exposition and embodiment of the principle which underlay the community of goods in the apostolic Church. That principle was a generous, unselfish, Christlike principle. The principle was right, though the particular shape which the principle took was a mistaken one. Experience has taught the Church of Christ a wiser course, and now the system of State-guaranteed Savings Banks enables the Church to lead the poor committed to her care into wiser courses. Parochial and congregational Savings Banks ought to be attached to all Christian organisations, so as to teach the poor the industrial lessons which they need. We have known a district in a most thriftless neighbourhood where immense sums used to be wasted in indiscriminate almsgiving, and yet where the people, like the woman in the Gospels, were never one whit the better, but rather grew worse. We have seen such a district in the course of a few years quite regenerated in temporal matters, simply by the action of what is called a parochial Penny Savings Bank. Previously to its institution the slightest fall of snow brought heartrending appeals for coal funds, blankets, and food; while a few years of its operation banished coal funds and pauperism in every shape, simply by teaching the people the magic law of thrift, and by developing within them the love and the power of self-respecting and industrious independence. And yet efforts in this direction will not be destructive of Christian charity. They tend not to dry up the springs of Christian love. Charity is indeed a blessing to the giver, and we should never desire to see the opportunity wanting for its display. Ill indeed would be the world’s state if we had no longer the poor, the sick, the needy, with us. Our sinful human nature requires its unselfish powers to be kept in action, or else it quickly subsides into a state of unwholesome stagnation. Poor people need to be taught habits of saving, and this teaching will require time and trouble and expense. The clergy and their congregations may teach the poor thrift by offering a much higher interest than the Post Office supplies, while, at the same time, the funds are all deposited in the State Savings Bank. That higher interest will often demand as much money as the doles previously bestowed in the shape of mere gifts of coal and food. But then what a difference in the result! The mere dole has, for the most part, a demoralising tendency, while the money spent in the other direction permanently elevates and blesses.

IV. But there is a more important lesson still to be derived from this incident in the apostolic Church. The community of goods failed in that Church when tried under the most favourable circumstances, terminating in the permanent degradation of the Christian community at Jerusalem; just as similar efforts must ever fail, no matter how broad the field upon which they may be tried or how powerful the forces which may be arrayed on their behalf. Christian legislatures of our own age may learn a lesson of warning against perilous experiments in a communistic direction from the disastrous failure in Jerusalem; and there is a real danger in this respect from the tendency of human nature to rush to extremes. Protestantism and the Reformation accentuated the individual and individual independence. The feeling thus taught in religion reacted on the world of life and action, developing an intensity of individualism in the political world which paralysed the efforts which the state alone could make in the various matters of sanitary education and social reform. In the last generation Maurice and Kingsley and men of their school raised in opposition the banner of Christian socialism, because they saw clearly that men had run too far in the direction of individualism, -so far, indeed, that they were inclined to forget the great lesson taught by Christianity, that under the new law we are members one of another, and that all members belong to one body, and that body is Christ. Men are so narrow that they can for the most part take only one view at a time, and so now they are inclined to push Christian socialism to the same extreme as at Jerusalem, and to forget that there is a great truth in individualism as there is another great truth in Christian socialism. Dr. Newman in his valuable but almost forgotten work on the Prophetical Office of the Church defined the position of the English Church as being a Media Via, a mean between two extremes. Whatever may be said upon other topics, the office of the Christian Church is most certainly a Via Media, a mean between the two opposite extremes of socialism and individualism. Much good has been effected of late years by legislation based upon essentially socialistic ideas. Reformatory and industrial schools, to take but one instance, are socialistic in their foundations and in their tendencies. The whole body of the state undertakes in them responsibilities and duties which God intended individuals to discharge, but which individuals persistently neglect, to the injury of their innocent offspring, and of society at large. Yet even in this simple experiment we can see the germs of the same evils which sprang up at Jerusalem. We have seen this tendency appearing in connection with the Industrial School system, and have known parents who could educate and train their children in family life encouraged by this well-intentioned legislation to fling their responsibilities over upon the State, and neglecting their offspring because they were convinced that in doing so they were not only saving their own pockets, but also doing better for their children than they themselves could. It is just the same, and has ever been the same, with all similar legislation. It requires to be most narrowly watched. Human nature is intensely lazy and intensely selfish. God has laid down the law of individual effort and individual responsibility, and while we should strive against the abuses of that law, we should watch with equal care against the opposite abuses. Foundling hospitals as they were worked in the last century, for instance, form an object-lesson of the dangers inherent in such methods of action. Benevolent persons in the last century pitied the condition of poor children left as foundlings. There was, some sixty years ago, an institution in Dublin of this kind, which was supported by the state. There was a box in which an infant could be placed at any hour of the day or night; a bell was rung, and by the action of a turn-stile the infant was received into the institution. But experience soon taught the same lesson as at Jerusalem. The Foundling Hospital may have temporarily relieved some deserving cases and occasionally prevented some very painful scenes, but the broad results upon society at large were so bad, immorality was so increased, the sense of parental responsibility was so weakened, that the state was compelled to terminate its existence at a very large expense. Socialism when pushed to an extreme must necessarily work out in bad results, and that because there is one constant and fixed quantity which the socialist forgets. Human nature changes not; human nature is corrupt, and must remain corrupt until the end, and so long as the corruption of human nature remains the best-conceived plans of socialism must necessarily fail.

Yet the Jerusalem idea of a voluntary community of goods was a noble one, and sprang from an unselfish root. It was purely voluntary indeed. There was no compulsion upon any to adopt it. "Not one of them said that aught that he possessed was his own," is St. Luke’s testimony on the point. "While it remained did it not remain thine own? And after it was sold was it not in thy power?" are St. Peter’s words, clearly testifying that this Christian communism was simply the result and outcome of loving hearts who, under the influence of an overmastering emotion, had cast prudence to the winds. The communism of Jerusalem may have been unwise, but it was the proof of generous and devout spirits. It was an attempt, too, to realise the conditions of the new life in the new heaven and the new earth wherein dwelleth righteousness, while still the old heaven and the old earth remained. It was an enthusiasm, a high, a holy, and a noble enthusiasm; and though it failed in some respects, still the enthusiasm begotten of fervent Christian love succeeded in another direction, for it enabled the Apostles "with great power to give witness to the resurrection of the Lord Jesus." The union of these two points in the sacred narrative has profound spiritual teaching for the Church of Christ. Unselfishness in worldly things, enthusiasm about the kingdom of Christ, fervent love to the brethren, are brought into nearest contact and united in closest bonds with the possession of special spiritual power over the hearts of the unbelievers.

And then, again, the unselfishness existed amongst the body of the Church, the mass of the people at large. We are sure that the Apostles were leaders in the acts of self-denial. No great work is carried out where the natural and divinely-sent leaders hang back. But it is the love and enthusiasm of the mass of the people which excite St. Luke’s notice, and which he illustrates by the contrasted cases of Barnabas and Ananias; and he connects this unselfish enthusiasm of the people with the possession of great power by the Apostles. Surely we can read a lesson suitable for the Church of all ages in this collocation. The law of interaction prevails between clergy and people still as it did between the Apostles and people of old. The true minister of Christ will frequently bear before the throne of God those souls with whom the Holy Ghost has entrusted him, and without such personal intercession he cannot expect real success in his work. But then, on the other hand, this passage suggests to us that enthusiasm, fervent faith, unselfish love on the people’s part are the conditions of ministerial power with human souls. A people filled with Christ’s love, and abounding in enthusiasm, even by a mere natural process produce power in their leaders, for the hearts of the same leaders beat quicker and their tongues speak more forcibly because they feel behind them the immense motive power of hallowed faith and sacred zeal. But we believe in a still higher blessing. When people are unselfish, brimming over with generous Christian love, it calls down a supernatural, a Divine power. The Pentecostal Spirit of love again descends, and in roused hearts and converted souls and purified and consecrated intellects rewards with a blessing such as they desire the men and women who long for the salvation of their brethren, and are willing, like these apostolic Christians, to sacrifice their dearest and their best for it.

Chapter 11

HONESTY AND PRETENCE IN THE PRIMITIVE CHURCH

Acts 4:36-37; Acts 6:1-6THE exact period in the history of the apostolic Church at which we have now arrived is a most interesting one. We stand at the very first origin of a new development in Christian life and thought. Let us observe it well, for the whole future of the Church is bound up with it. Christianity was at the beginning simply a sect, of Judaism. It is plain that the Apostles at first thus regarded it. They observed Jewish rites, they joined in the temple and synagogue worship, they restricted salvation and God’s favour to the children of Abraham, and merely added belief in Jesus of Nazareth as the promised Messiah to the common Jewish faith. The spirit of God was indeed speaking through the Apostles, leading them, as it led St. Peter on the day of Pentecost, to speak words with a meaning and scope far beyond their thoughts. They, like the prophets of old, knew not as yet what manner, of things the Spirit which was in them did signify.

"As little children lisp, and tell of Heaven, So thoughts beyond their thought to those high bards were given."

Their speech had a grander and wider application than they themselves dreamt of; but the power of prejudice and education was far too great even for the Apostles, and so, though the nobility and profuseness of God’s mercy were revealed and the plenteousness of His grace was announced by St. Peter himself, yet the glory of the Divine gift was still unrecognised. Jerusalem, the Temple, the Old Covenant, Israel after the flesh, -these things as yet bounded and limited the horizon of Christ’s Church. How were the new ideas to gain an entrance? How was the Church to rise to a sense of the magnificence and universality of its mission? Joseph, who by the Apostles was surnamed Barnabas, emerges upon the scene and supplies the answer, proving himself in very deed a son of consolation, because he became the occasion of consoling the masses of mankind with that truest comfort, the peace of God which passes all understanding. Let us see how this came about.

I. The Christian leaders belonged originally to the extreme party in Judaism. The Jews were at this time divided into two sections. There was the Hebrew party on the one hand; extreme Nationalists as we might call them. They hated everything foreign. They clung to the soil of Palestine, to its language and to its customs. They trained up their children in an abhorrence of Greek civilisation, and could see nothing good in it. This party was very unprogressive, very narrow-minded, and, therefore, unfit to recognise the developments of God’s purposes. The Galileans were very prominent among them. They lived in a provincial district, remote from the influences of the great centres of thought and life, and missed, therefore, the revelations of God’s mind which He is evermore making through the course of His providential dealings with mankind. The Galileans furnished the majority of the earliest Christian leaders, and they were not fitted from their narowness to grasp the Divine intentions with respect to Christianity and its mission. What a lesson for every age do we behold in this intellectual and spiritual defect of the Galileans. They were conscientious, earnest, devout, spiritually-minded men. Christ loved them as such, and devoted Himself to their instruction. But they were one-sided and illiberal. Their very provincialism, which had sheltered them from Sadduceism and unbelief, had filled them with blind prejudices, and as the result had rendered them unable to read aright the mind of God and the development of His purposes. Man, alas! is a very weak creature, and human nature is very narrow. Piety is no guarantee for wisdom and breadth, and strong faith in God’s dealings in the past often hinders men from realising and obeying the Divine guidance and the evolution of His purposes amid the changed circumstances of the present. The Galilean leaders were best fitted to testify with unfaltering zeal to the miracles and resurrection of Christ. They were not best fitted to lead the Church into the possession of the Gentiles.

There was another party among the Jews whom God had trained by the guidance of His providence for this purpose. The Acts of the Apostles casts a strong and comforting light back upon the history of the Lord’s dealings with the Jews ever since the days of the Babylonish Captivity. We can see in the story told in the Acts the reason why God permitted the overthrow of Jerusalem by the hands of Nebuchadnezzar, and the apparent defeat for the time of His own designs towards the chosen people. The story of the dispersion is a standing example how wonderfully God evolves good out of seeming ill, making all things work together for the good of His Church. The dispersion prepared a section of the Jews, by travel, by foreign civilisation, by culture, and by that breadth of mind and sympathy which is thereby produced, to be mediators between the Hebrew party with all their narrowness and the masses of the Gentile world whom the strict Jews would fain have shut out from the hope of God’s mercy. This liberal and progressive party is called in the Acts of the Apostles the Hellenists. They were looked at askance by the more old-fashioned Hebrews. They were Jews, children of Abraham indeed, of the genuine stock of Israel. As such they had a true standing-ground within the Jewish fold, and as true Jews could exercise their influence from within much more effectually than if they stood without; for it has been well remarked by a shrewd observer, that every party, religious or political, is much more powerfully affected by movements springing from within than by attacks directed from without. An explosive operates with much more destructive force when acting from within or underneath a fortification than when brought into play from outside. Such was the Hellenistic party. No one could deny their true Jewish character, but they had been liberalised by their heaven-sent contact with foreigners and foreign lands; and hence it is that we discern in the Hellenistic party, and specially in Joseph, who by the Apostles was surnamed Barnabas, the beginnings of the glorious ingathering of the Gentiles, the very first rift in the thick dark cloud of prejudice which as yet kept back even the Apostles themselves from realising the great object of the gospel dispensation.

The Hellenists, with their wealth, their culture, their new ideas, their sense and value of Greek thought, were the bridge by which the spiritual life, hitherto wrapped in Jewish swaddling clothes, was to pass over to the masses of the Gentile world. The community of goods led Joseph Barnabas to dedicate his substance to the same noble cause of unselfishness. That dedication led to disputes between Hellenists and Hebrews, and these disputes occasioned the election of the seven deacons, who, in part, at least, belonged to the more liberal section. Among these deacons we find St. Stephen, whose teaching and martyrdom were directly followed by St. Paul and his conversion, and St. Paul was the Apostle of the Gentiles and the vindicator of Christian freedom and Christian liberty. St. Barnabas and his act of self-denial and self-sacrifice in surrendering his landed estate are thus immediately connected with St. Paul by direct historic contact, even if they had not been subsequently associated as joint Apostles and messengers of the Churches in their first missionary journeys; while again the mistaken policy of communism is overruled to the world’s abiding benefit and blessing. How wonderful, indeed, are the Lord’s doings towards the children of men!

II. We have thus suggested one of the main lines of thought which run through the first half of this book of the Acts. Let us now look a little more particularly at this Joseph Barnabas who was the occasion of this great, this new departure. We learn then, upon consulting the sacred text, that Joseph was a Levite, a man of Cyprus by race; he belonged, that is, to the class among the Jews whose interests were bound up with the maintenance of the existing order of things; and yet he had become a convert to the belief proclaimed by the Apostles. At the same time, while we give full credit to this Levite for his action, we must not imagine that either priests or Levites or Jews at that period fully realised all the consequences of their decisions. We find that men at every age take steps blindly, without thoroughly realising all the results which logically and necessarily flow forth from them. Men in religious, political, social matters are blind and cannot see afar off. It is only step by step that the purposes of God dawn upon them, and Joseph Barnabas, the Levite of Cyprus, was no exception to this universal rule. He was not only a Levite, but a native of Cyprus, for Cyprus was then a great stronghold and resort of the Jewish race. It continued to be a great centre of Jewish influence for long afterwards. In the next century, for instance, a great Jewish rebellion burst forth wherever the Jews were strong enough. They rose in Palestine against the power of the Emperor Hadrian, and under their leader Barcochba vindicated the ancient reputation of the nation for desperate and daring courage; while, in sympathy with their brethren on the mainland, the Jews in Cyprus seized their arms and massacred a vast multitude of the Greek and Roman settlers, numbering, it is said, two hundred and forty thousand persons. The concourse of Jews to Cyprus in the time of the Apostles is easily explained. Augustus Caesar was a great friend and patron of Herod the Great, and he leased the great copper mines of the island to that Herod, exacting a royalty upon their produce as we learn from Josephus, the well-known Jewish historian (‘Antiqq.,’ 16. 4:5). It was only to be expected, then, that when a Jewish monarch was leasehoulder and manager of the great mining industry of the island, his Jewish subjects should flock thither, and it was very natural that amongst the crowds who sought Cyprus there should be found a minister of the Jewish faith whose tribal descent as a Levite reminded them of Palestine, and of the City of God, and of the Temple of Jehovah, and of its solemn, stately worship. This residence of Barnabas in Cyprus accounts for his landed property, which he had the right to sell just as he liked. A Levite in Palestine could not, according to the law of Moses when strictly construed, possess any private landed estate save in a Levitical city. Meyer, a German commentator of great reputation, has indeed suggested that Jeremiah 32:7, where Jeremiah is asked to redeem his cousin’s field in the suburbs of Anathoth, proves that a member of the tribe of Levi could possess landed estate in Palestine. He therefore concludes that the old explanation that the landed property of Barnabas was in Cyprus, not in Palestine, could not stand. But the simple fact is that even the cleverest German expositors are not familiar with the text of their Bibles, for had Meyer been thus familiar he would have remembered that Anathoth was a city belonging to the priests and the tribe of Levi, and that the circumstance of Jeremiah the priest possessing a right to landed property in Anathoth was no proof whatsoever that he could hold landed property anywhere else, and, above all, affords no ground for the conclusion that he could dispose of it in the absolute style which Barnabas here displayed. We conclude then that the action of Barnabas on this occasion dealt with his landed estate in Cyprus, the country where he was born, where he was well-known, and where his memory is even still cherished on account of the work he there performed in conjunction with St. Paul.

III. Let us see what else we can glean concerning this person thus prominent in the early Church, first for his generosity, and then for his missionary character and success. It is indeed one of the most fruitful and interesting lines upon which Bible study can be pursued thus to trace the scattered features of the less known and less prominent characters of Scripture, and see wherein God’s grace specially abounded in them.

The very personal appearance of Barnabas can be recalled by the careful student of this book. Though it lies a little out of our way, we shall note the circumstance, as it will help us to form a more lively image of Barnabas, the Son of Consolation. The two Apostles, Paul and Barnabas, were on their first missionary tour when they came to the city of Lystra in Lycaonia. There the multitude, astonished at the miracle wrought upon the cripple by St. Paul, attempted to pay. divine honours to the two Christian missionaries. "They called Barnabas Jupiter, and Paul Mercurius, because he was the chief speaker." It must have been their physical characteristics as well as the mode of address used by the Apostles which led to these names; and from the extant records of antiquity we know that Jupiter was always depicted as a man with a fine commanding presence, while Mercury, the god of eloquent speech, was a more insignificant figure. Jupiter, therefore, struck the Lycaonian people as the fittest name for the taller and more imposing-looking Apostle, while St. Paul, who was in bodily presence contemptible, was designated by the name of the active and restless Mercury. His character again shines through every recorded action of St. Barnabas. He was a thoroughly sympathetic man, and, like all such characters, he was ever swept along by the prevailing wave of thought or action, without allowing that supreme place to the judgment and the natural powers which they should always hold if the feelings and sympathies are not to land us in positions involving dire ruin and loss. He was carried away by the enthusiasm for Christian communism which now seized upon the Jerusalem Church. He was influenced by the Judaising movement at Antioch, so that "even Barnabas was carried away with the Petrine dissimulation." His sympathies got the better of his judgment in the matter of St. Mark’s conduct in abandoning the ministry to which St. Paul had called him. His heart was stronger, in fact, than his head. And yet this very weakness qualified him to be the Son of Consolation. A question has, indeed, been raised, whether he should be called the Son of Consolation or the Son of Exhortation, but practically, there is no difference. His consolations were administered through his exhortations. His speech and his advice were of a consoling, healing, comforting kind. There are still such men to be found in the Church. Just as all other apostolic graces and characteristics are still manifested, -the eloquence of a Paul, the courage of a Peter, the speculative flights of a John, - so the sympathetic power of Barnabas is granted to some. And a very precious gift it is. There are some good men whose very tone of voice and bodily attitudes-their heads thrown back and their arms akimbo and their aggressive walk-at once provoke opposition. They are pugnacious Christians, ever on the lookout for some topic of blame and controversy. There are others, like this Barnabas, whose voices bring consolation, and whose words, even when not the clearest or the most practical, speak counsels of peace, and come to us thick-laden with the blessed dews of charity. Their advice, is not, indeed, always the wisest. Their ardent cry is always, Peace, peace. Such a man on the political stage was the celebrated Lucius Carey, Lord Falkland, in the days of the great civil war, who, though he adhered to the royalist cause, seemed, as the historian tells us, to have utterly lost all heart once that active hostilities commenced. Men of this type appear in times of great religious strife. Erasmus, for instance, at the time of the Reformation, possessed a good deal of this spirit which is devoted to compromise, and ever inclined to place the interests of peace and charity above those of truth; and principle, just as Barnabas would have done at Antioch were it not for the protest of his stronger and sterner friend St. Paul. And yet such men, with their sympathetic hearts and speech, have their own great use, infusing a healing, consoling tone into seasons of strife, when others are only too apt to lose sight of the sweet image of Christian love in pursuit of what they consider the supreme interests of religious or political truth. Such a man was Barnabas all his life, and such we behold him on his first visible entrance upon the stage of Church history, when his sympathies and his generosity led him to consecrate his independent property in Cyprus to his brethren’s support, and to bring the money and lay it down at the Apostles’ feet.

IV. Now for the contrast drawn for us by the inspired pen of St. Luke, a contrast we find oft repeating itself in Church history. Here we have the generous, sympathetic Son of Consolation on the one side, and here, too, we have a warning and a type for all time that the tares must evermore be mingled with the wheat, the false with the true, the hypocrites with real servants of God, even until the final separation. The accidental division of the book into chapters hinders casual readers from noticing that the action of Ananias and his wife is set by the writer over against that of Barnabas. Barnabas sold his estate and brought the price, the whole price, and surrendered it as an offering to the Church. The spirit of enthusiastic giving was abroad, and had seized upon the community; and Barnabas sympathised with it. Ananias and Sapphira were carried away too, but their spirits were meaner. They desired to have all the credit the Church would give them for acting as generously as Barnabas did, and yet, while getting credit for unselfish and unstinting liberality, to be able to enjoy in private somewhat of that which they were believed to have surrendered. And their calculations were terribly disappointed. They tried to play the hypocrite’s part on most dangerous ground just when the Divine Spirit of purity, sincerity, and truth had been abundantly poured out, and when the spirit of deceit and hypocrisy was therefore at once recognised. It was with the Apostles and their spiritual natures then as it is with ourselves and our physical natures still. When we are living in a crowded city we notice not strange scents and ill odours and foul gases: our senses are dulled, and our perceptive powers are rendered obtuse because the whole atmosphere is a tainted one. But when we dwell in the pure. air of the country, and the glorious breezes from mountain and moor blow round us fresh and free, then we detect at once, and at a long distance, the slightest ill-odour or the least trace of offensive gas. The outpoured presence of the Spirit, and the abounding love which was produced thereby, quickened the perception of St. Peter. He recognised the hypocrisy, characterised the sin of Ananias as a lie against the Holy Ghost; and then the Spirit and Giver of life, seconding and supporting the words of St. Peter, withdrew His support from the human frame of the sinner, and Ananias ceased to live, just as Sapphira, his partner in deceit, ceased to live a few hours later. The deaths of Ananias and Sapphira have been ofttimes the subject of much criticism and objection, on the part of persons who do not realise the awfulness of their position, the full depths of their hypocrisy, and the importance of the lesson taught by their punishment to the Church of every age. Their position was a specially awful one, for they were brought into closest contact, as no Christian can now be brought, with the powers of the world to come. The Spirit was vouchsafed during those earliest days of the Church in a manner and style which we hear nothing of during the later years of the Apostles. He proved His presence by physical manifestations, as when the whole house was shaken where the Apostles were assembled; a phenomenon of which we read nothing in the latter portion of the Acts. By the gift of tongues, by miracles of healing, by abounding spiritual life and discernment, by physical manifestations, the most careless and thoughtless in the Christian community were compelled to feel that a supernatural power was present in their midst and specially resting upon the Apostles. Yet it was into such an atmosphere that the spirit of hypocrisy and of covetousness, the two vices to which Christianity was specially opposed, and which the great Master had specially denounced, obtruded itself as Satan gained entrance into Eden, to defile with their foul presence the chosen dwelling-place of the Holy Ghost. The Holy Ghost vindicated His authority therefore, because, as it must be observed, it was not St. Peter sentenced Ananias to death. No one may have been more surprised than St. Peter himself at the consequences which followed his stern rebuke. St. Peter merely declared his sin, "Thou hast not lied unto men, but unto God"; and then it is expressly said, "Ananias hearing these words fell down, and gave up the ghost." It was a stern action indeed; but then all God’s judgments have a stern side. Ananias and Sapphira were cut off in their sins, but men are every day summoned into eternity in precisely the same state and the same way, and the only difference is that in the case of Ananias we see the sin which provoked the punishment and then we see the punishment immediately following. Men object to this narrative simply because they have a one-sided conception of Christianity such as this period of the world’s history delights in. They would make it a religion of pure, unmitigated love; they would eliminate from it every trace of sternness, and would thus leave it a poor, weak, flabby thing, without backbone or earnestness, and utterly unlike all other dispensations of the Lord, which have their stern sides and aspects as well as their loving.

It may well have been that this incident was inserted in this typical church history to correct a false idea which would otherwise have grown up. The Jews were quite well accustomed to regard the Almighty as a God of judgment as well as a God of love. Perhaps we might even say that they viewed Him more in the former light than in the latter. Our Lord was obliged, in fact, to direct some of His most searching discourses to rebuke this very tendency. The Galileans, whose blood Pilate mingled with their sacrifices, the men upon whom the tower of Siloam fell-neither party were sinners above all that were at Jerusalem, or were punished as such. Such was His teaching in opposition to the popular idea. The Apostles were once quite ready to ascribe the infirmity of the man born blind to the direct judgment of the Almighty upon himself or upon his parents. But men are apt to rush from one extreme to another. The Apostles and their followers were now realising their freedom in the Spirit; and some were inclined to run into licentiousness as the result of that same freedom. They were realising, too, their relationship to God as one of pure filial love, and they were in great danger of forgetting that God was a God of justice and judgment as well, till this stern dispensation recalled them to a sense of the fact that eternal love is also eternal purity and eternal truth, and will by no means clear the guilty. This is a lesson very necessary for every age of the Church. Men are always inclined, and never, perhaps, so much as at the present time, to look away from the severe side of religion, or even to deny that religion can have a severe side at all. This tendency in religious matters is indeed simply an exhibition of the spirit of the age. It is a time of great material prosperity and comfort, when pain is regarded as the greatest possible evil, softness, ease, and enjoyment the greatest possible good. Men shrink from the infliction of pain even upon the greatest criminals; and this spirit infects their religion, which they would fain turn into a mere matter of weakly sentiment. Against such a notion the judicial action of the Holy Ghost in this. case raises an eternal protest, warning the Church against one-sided and partial views of truth, and bidding her never to lower her standard at the world’s call. Men may ignore the fact that God has His severe aspect and His stern dispensations in nature, but yet the fact remains. And as it is in nature so is it in grace: God is. merciful and loving to the penitent, but towards the hypocritical and covetous He is a stern judge, as the punishment of Ananias and Sapphira proved.

V. This seems one of the great permanent lessons for the Church of every age which this passage embodies, but it is not the only one. There are many others, and they most important. An eminent modern commentator and expositor has drawn out at great length, and with many modern applications and illustrations, four great lessons which may be derived from this transaction. We shall just note them, giving a brief analysis of each.

(1) There is such a thing as acting as well as telling a falsehood. Ananias did not say that the money he brought was the whole price of his land; he simply allowed men to draw this conclusion for themselves, suggesting merely by his conduct that he was doing exactly the same as Barnabas. There was no science of casuistry in the apostolic Church, teaching how near to the borders of a lie a man may go without actually being guilty of lying. The lie of Ananias was a spiritual act, a piece of deception attempted in the abyss of the human soul, and perpetrated, or attempted rather, upon the Holy Spirit. How often men lie after the same example. They do not speak a lie, but they act a lie, throwing dust into the eyes of others as to their real motives and objects, as Ananias did here. He sold his estate, brought the money to the Apostles, and would fain have got the character of a man of extraordinary liberality and unselfishness, just like others who truly sacrificed their all, while he enjoyed in private the portion which he had kept back. Ananias wished to make the best of both worlds, and failed in his object. He sought to obtain a great reputation among men, but had no regard to the secret eye and judgment of the Almighty. Alas! how many of our actions, how much of our piety and of our almsgiving are tainted by precisely the same vice. Our good. works are done with a view to man’s approbation, and not as in the sight of the Eternal God.

(2) What an illustration we find in this passage of the saying of the Apostle, "The love of money is the root of all evil; which while some coveted after, they have erred from the faith, and pierced themselves with many sorrows!" The other scriptures are full of warnings against this vice of covetousness; and so this typical history does not leave the Church without an illustration of its power and danger. Surely if at a time when the supernatural forces of the unseen life were specially manifested, this vice intruded into the special sphere of their influence, the Church of every age should be on its perpetual guard against this spirit of covetousness which the Bible characterises as idolatry.

(3) What a responsibility is involved in being brought near to God as members of His Son’s Church below! There were hypocrites in abundance at Jerusalem at that time, but they had not been blessed as Ananias had been, and therefore were not punished as he. There is a reality in our connection with Christ which must tell upon us, if not for good, then inevitably for evil. Christ is either the savour of life unto life or else the savour of death unto death unto all brought into contact with Him. In a far more awful sense than for the Jews the words of the prophet Ezekiel are true, "That which cometh into your mind shall not be at all, that ye say, We will be as the heathen, as the families of the countries, to serve wood and stone"; {Ezekiel 20:32} or as the poet of the "Christian Year" has well put it in his hymn for the eighteenth Sunday after Trinity:-

"Fain would our lawless hearts escape, And with the heathen be, To worship every monstrous shape In fancied darkness free."

"Vain thought, that shall not be at all, Refuse we or obey; Our ears have heardth’ Almighty’s call, We cannot be as they."

"We cannot hope the heathen’s doom To whom God’s Son is given, Whose eyes have seen beyond the tomb, Who have the key of Heaven."

(4) Lastly, let us learn from this history how to cast out the fear of one another by the greater and more awful fear of God. The fear of man is a good thing in a degree. We should have respect to the opinion of our fellows, and strive to win it in a legitimate way. But Ananias and his consort desired the good opinion of the Christian community regardless of the approval or the watchful eye of the Supreme Judge, who interposed to teach His people by an awful example that in the new dispensation of Love, as well as in the old dispensation of Law, the fear of the Lord is the beginning of wisdom, and that they and they alone have a good understanding who order their lives according to that fear, whether in their secret thoughts or in their public actions.