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Expositor's Bible Commentary Acts 4:1 And as they spake unto the people, the priests, and the captain of the temple, and the Sadducees, came upon them, Acts 4:32 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. Chapter 10 THE COMMUNITY OF GOODS. Acts 4:32-35 THE 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. Acts 4:36 And Joses, who by the apostles was surnamed Barnabas, (which is, being interpreted, The son of consolation,) a Levite, and of the country of Cyprus, Chapter 11 HONESTY AND PRETENCE IN THE PRIMITIVE CHURCH Acts 4:36-37 ; Acts 6:1-6 THE 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 o

And as they spake unto the people, the priests, and the captain of the temple, and the Sadducees, came upon them. Acts 4:1-22 The captain of the temple Prof. I. H. Hall. was an officer of a sort which Luke mentions in the plural in his Gospel ( Luke 22:4 ), and is several times mentioned in the Old Testament, as in Jeremiah 20:1 . This officer, with his subordinates, had charge of the Levites, especially of those who kept the night watch in the temple. A hint at the forms and ceremonies which accompanied his duties may be obtained, perhaps, from Psalm 134 , in which vers. 1 and 2 are supposed to be the address of these strategoi , or captains or archons of the temple, and ver. 3 the response of the Levite watchers. The talmudical name for this captain appears to have been the "man of the mountain of the house [of the Lord]," and he is frequently mentioned in ancient Jewish writings. A little quotation will show a part of his duties: "The man of the mount of the house [or temple] used to make his rounds among the several watches, with burning torches before him. If he found any of the watch not standing on his feet, he said to him, 'Peace be to thee.' But if he observed one asleep, he struck him with his staff, and then was at liberty to set on fire his garments. And when he was asked by others, 'What is the noise in the court?' he answered, 'the cry of a lazy Levite, whose clothes have been burned, because he slept on guard.' Rabbi Eliezer ben Jacob said, 'Once they found my mother's brother asleep, and burned his garment.'" It is most probable that this custom is alluded to in Revelation 16:15 , "Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments, lest he walk naked" etc. An official of corresponding power, but, of course, different duties, has charge of the temple enclosure in Jerusalem to-day. He is the "Sheikh of the Sanctuary"; and in addressing him the proper form is" Ya Sheikh," or "O Elder." ( Prof. I. H. Hall. )

4:1-4 The apostles preached through Jesus the resurrection from the dead. It includes all the happiness of the future state; this they preached through Jesus Christ, to be had through him only. Miserable is their case, to whom the glory of Christ's kingdom is a grief; for since the glory of that kingdom is everlasting, their grief will be everlasting also. The harmless and useful servants of Christ, like the apostles, have often been troubled for their work of faith and labour of love, when wicked men have escaped. And to this day instances are not wanting, in which reading the Scriptures, social prayer, and religious conversation meet with frowns and checks. But if we obey the precepts of Christ, he will support us. 4:5-14 Peter being filled with the Holy Ghost, would have all to understand, that the miracle had been wrought by the name, or power, of Jesus of Nazareth, the Messiah, whom they had crucified; and this confirmed their testimony to his resurrection from the dead, which proved him to be the Messiah. These rulers must either be saved by that Jesus whom they had crucified, or they must perish for ever. The name of Jesus is given to men of every age and nation, as that whereby alone believers are saved from the wrath to come. But when covetousness, pride, or any corrupt passion, rules within, men shut their eyes, and close their hearts, in enmity against the light; considering all as ignorant and unlearned, who desire to know nothing in comparison with Christ crucified. And the followers of Christ should act so that all who converse with them, may take knowledge that they have been with Jesus. That makes them holy, heavenly, spiritual, and cheerful, and raises them above this world. 4:15-22 All the care of the rulers is, that the doctrine of Christ spread not among the people, yet they cannot say it is false or dangerous, or of any ill tendency; and they are ashamed to own the true reason; that it testifies against their hypocrisy, wickedness, and tyranny. Those who know how to put a just value upon Christ's promises, know how to put just contempt upon the world's threatenings. The apostles look with concern on perishing souls, and know they cannot escape eternal ruin but by Jesus Christ, therefore they are faithful in warning, and showing the right way. None will enjoy peace of mind, nor act uprightly, till they have learned to guide their conduct by the fixed standard of truth, and not by the shifting opinions and fancies of men. Especially beware of a vain attempt to serve two masters, God and the world; the end will be, you can serve neither fully. 4:23-31 Christ's followers do best in company, provided it is their own company. It encourages God's servants, both in doing work, and suffering work, that they serve the God who made all things, and therefore has the disposal of all events; and the Scriptures must be fulfilled. Jesus was anointed to be a Saviour, therefore it was determined he should be a sacrifice, to make atonement for sin. But sin is not the less evil for God's bringing good out of it. In threatening times, our care should not be so much that troubles may be prevented, as that we may go on with cheerfulness and courage in our work and duty. They do not pray, Lord let us go away from our work, now that it is become dangerous, but, Lord, give us thy grace to go on stedfastly in our work, and not to fear the face of man. Those who desire Divine aid and encouragement, may depend upon having them, and they ought to go forth, and go on, in the strength of the Lord God. God gave a sign of acceptance of their prayers. The place was shaken, that their faith might be established and unshaken. God gave them greater degrees of his Spirit; and they were all filled with the Holy Ghost, more than ever; by which they were not only encouraged, but enabled to speak the word of God with boldness. When they find the Lord God help them by his Spirit, they know they shall not be confounded, Isa 1.7. 4:32-37 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.