WHAT we learn doctrinally of the constitution of the church of God in the Epistles, we see exemplified in the historical description of its early days as given in the Acts of the Apostles. Thus its essential unity is stated in the apostolic communications to various assemblies, but at the first it was literally carried out. While we do not read in the Acts an abstract statement of the unity of the Spirit, we do read of extraordinary actions which could only be prompted by an inward consciousness of bonds far more intimate than those of nature. Paul, writing to the saints at Corinth said, “By one Spirit are we all baptized into one body” (1 Cor. 12:1313For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit. (1 Corinthians 12:13)): this was a general statement of the truth. But at the beginning we see that “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” (Acts 4:3232And 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. (Acts 4:32)). This was the unity of the Spirit displayed in practice.
And the picture of this general unselfishness prevailing in the early church is a very lovely one. Every person looked not on his own things but on those of others. By such means all the needy were cared for. “Neither was there any among them that lacked: for as many as were possessors of lands or houses sold them, and brought the prices of the things that were sold, and laid them down at the apostles’ feet, and distribution was made unto every man according as he had need” (Acts 4:34, 3534Neither was there any among them that lacked: for as many as were possessors of lands or houses sold them, and brought the prices of the things that were sold, 35And laid them down at the apostles' feet: and distribution was made unto every man according as he had need. (Acts 4:34‑35))
Here was the answer to the Lord’s prayer for those who should believe on Him through the apostles’ word, — the prayer which says, “That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us, that the world may believe that thou hast sent me” (John 17:20, 2120Neither pray I for these alone, but for them also which shall believe on me through their word; 21That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me. (John 17:20‑21)). This oneness was exhibited to the world by the company of believers at the first (Acts 2:44, 45; 4:34, 3544And all that believed were together, and had all things common; 45And sold their possessions and goods, and parted them to all men, as every man had need. (Acts 2:44‑45)
34Neither was there any among them that lacked: for as many as were possessors of lands or houses sold them, and brought the prices of the things that were sold, 35And laid them down at the apostles' feet: and distribution was made unto every man according as he had need. (Acts 4:34‑35)); but alas how soon the remarkable testimony of what the grace of God could do in triumphing over the inborn selfishness of the human heart broke down and failed. But still the record of it remains in the scriptures, and remains there for our instruction and for our imitation.
With a view, therefore, to profit somewhat by this example of self-denying concern for the needs of others, let us ask what were the motives that caused these early disciples, who by birth and training, were close-fisted and stingy, to act with such lavish generosity. And among other considerations, two were of the greatest weight with the brotherhood: —
The internal conviction of each that the interests of all were one.
The equally strong conviction of each that whatever he possessed was not “his own.”
Now, in the first place we see that the believers in Jerusalem were not so many individuals each having an independent aim and a separate interest. But “the multitude of them that believed were of one heart and of one soul.” We read that of old, the soul of Jonathan was knit with the soul of David, and Jonathan loved David as his own soul (1 Sam. 18:11And it came to pass, when he had made an end of speaking unto Saul, that the soul of Jonathan was knit with the soul of David, and Jonathan loved him as his own soul. (1 Samuel 18:1)). And we know how they were bound together through the most difficult circumstances, the one being a fugitive from the unjust wrath of the other’s father. But in Jerusalem in the time of which we speak there had sprung up a community numbered in thousands that was emphatically one in mutual regard and in deliberate purpose.
It was wonderful that such unity of soul should be between two men—a prince in Israel and a shepherd lad; how much more wonderful when seen among thousands, including persons of all classes. But as it was a divine not a human link between Jonathan and David, so was it in Jerusalem, and much more so.
These believers had by the baptism of the Spirit become fellow-members of Christ. Every soul was filled with a common love for Him. Every heart was bursting with loyal devotion to its absent Lord. Every one, was an object of the world’s hatred and persecution. Visions of a glorious eternal destiny in which they all shared caused their earthly plans and projects to appear very insignificant indeed. All this and vastly more, revealed in the power and unction of the Holy Spirit, caused them to think and act in harmony with the great fact that in the sight of God they were welded together into one body.
Beloved readers, it is useless to ask whether all that believe now are of one heart and of one soul. The contrary is patent to all. But is it not as true as ever that there is but one body of which Christ is head (Eph. 1:22, 23; 4:422And hath put all things under his feet, and gave him to be the head over all things to the church, 23Which is his body, the fulness of him that filleth all in all. (Ephesians 1:22‑23)
4There is one body, and one Spirit, even as ye are called in one hope of your calling; (Ephesians 4:4))? Thank God; it is; that can never fail. But if so, it equally abides true that of that body we are “members in particular,” and we “should have the same care one for another” (1 Cor. 12:27, 2527Now ye are the body of Christ, and members in particular. (1 Corinthians 12:27)
25That there should be no schism in the body; but that the members should have the same care one for another. (1 Corinthians 12:25)). If any one think that the truth of the one body is not intended to influence our practice, let him refer to Ephesians 4:2525Wherefore putting away lying, speak every man truth with his neighbor: for we are members one of another. (Ephesians 4:25) where it is given as a reason why we should not tell lies.
Coming now to the second point with regard to these early saints, we find there was far more than a unanimity of sentiment or opinion. The love of their hearts displayed itself in an unexampled effort to relieve the wants of the needy.
Without dwelling on the details of their remarkable self-sacrifice we wish to draw attention to an important point for our own guidance. These believers no longer considered what they had as their own. “Neither said any of them that aught of the things which he possessed was his own” (Acts 4:3232And 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. (Acts 4:32)).
Now it makes a material difference as to the use of our money, our goods, our time, whether we regard them as our own, or as the Lord’s. If all we possess is the Lord’s we are only stewards or trustees, and we are bound to use what we are entrusted with for His interests. If what we have is our own, — well, we may do what we will with our own.
But the saints in Jerusalem felt they were no longer their own, but the bond-slaves of the Lord Jesus, and what was done to the least of the brethren was done to Him and would secure His approval. So whether their possessions were worth ten or ten thousand pieces of silver, such as the Lord bade to sell their goods and give to the poor obeyed. They realized the Lord’s grace to them and His authority over them (which the rich young ruler did not), and His will was enough for them.
Not however that this self-sacrifice was compulsory in any sense. Grace and love wrought in the heart, coupled with the loyal desire to be like Christ Who, though so rich, for their and our sakes became poor. Was anything they could give up comparable for a moment with what He renounced?
As long therefore as there were any among them who lacked, there were also those who shared their money with the needy. Who so careful of the poor as the Lord in the days of His flesh? And it was certainly not His will that there should be persons in their midst without the necessaries of life. This the stewards of the Lord’s money felt, and came forward accordingly to dispense of their store to those who lacked.
Beside making persons liberal, the thought of using the Lord’s money makes them careful not to waste it by giving in wrong directions. This is the danger of those who make beneficence a hobby. Let the gift be to the one who lacks, and proportioned to what is lacking.
It is good to remember that there is but one purse in the church of God; but it is neither yours nor mine; it is the Lord’s, and He apportions to each saint the amount of which he has custody and for which he is responsible. He also will see that none of His lack any good thing. Let us learn, therefore, in whatsoever state we are, therewith to be content (Phil. 4:22I beseech Euodias, and beseech Syntyche, that they be of the same mind in the Lord. (Philippians 4:2)). If there is not enough in our own pockets, there is sufficient in the “one purse” of which the Lord holds the strings.