Early impulses of Christian disciples.
Estimate the fervor of feeling which those knew who had found the Messiah; had found him altogether more glorious, more spiritual, than their highest thoughts had ever conceived, and actually felt the joy of forgiveness from him, and the inward witness of his sealing Spirit. It was a time of rapture and intensity, in which all selfish thoughts would be easily overcome, and the common joy bind all together in common bonds. In their enthusiasm they expected the Lord Jesus to return at once, and therefore they were so ready to resign even their worldly goods, and devote all that they possessed to the use of the brethren. The custom of large numbers living and eating together is familiar to Easterns, and may be illustrated by the daily meals provided for the citizens of Sparta. Possibly the first thought that came to the early disciples was that they might realize, in the larger sphere, the state of things existing between Christ and his apostles when he was in the flesh. Those apostles gave up their trades to be with Christ, and he and they had lived together, and bad "all things common." The company so gathered present the first model of a Church. Circumstances soon modified the form of it; but we keep the essential idea of it, which is this: common indebtedness to Christ, and devotion to him, bring men together into a gracious sense of brotherhood and fellowship. They recognize their oneness in Christ.
I. THE IMPULSE TO FELLOWSHIP. (Acts 2:42.) Or, to gather together. The center of the gathering was naturally the apostolic company. A desire to hear more about Christ was awakened, and the converts would not separate. Staying hour after hour, there would arise the necessity for meals; and though this may have been readily met on the first day, some order and provision would be necessary as they kept together day after day. The impulse to fellowship felt by those sharing common opinions and beliefs is constantly recognized, and is the basis of all associations, clubs, and societies of men. Those with the common opinions enjoy, and are benefited by, each other's fellowship. Therefore the apostle bids us "not forsake the assembling of ourselves together, as the manner of some is." Urge that still this natural and proper impulse should be nourished and followed. Neglected fellowship is the sign of weakened impulse, failing "first love," and inadequate impression of the "great grace" received in Christ Jesus.
II. THE IMPULSE TO SELF-SACRIFICE. Others were more thought of than self. There was a general desire to imitate Christ by giving up for others. This seems the idea in their "having all things common." "Under the strong and general feeling of Christian charity, which sprang out of Christian unity, men gave as freely as if what they had were not really their own, but only held by them in trust for others. Practically, what was any brother's came to be the brethren's; no man asserted his private proprietorship, or said that 'aught of the things that he possessed was his own.'" The following points may be illustrated:—
1. Community of goods is a dream. One which earnest and sentimental philanthropists have dreamed over and over again.
2. Community of goods is an impossibility. Socialistic systems have always broken down. If the community could be once established, the disabilities of life and the different dispositions of men would immediately introduce irregularities. "Religious communisms have generally rested, like the monastic orders, on an ascetic rather than a social basis. The fanaticism of the German Anabaptists, indeed, did not lack force, but it involved the ruin of society. Recent humanitarian attempts in France and America to realize a voluntary communism, wanting a religious motive, have broken down" (Dr. Dykes).
3. Community of goods is an extravagant assertion of a true and high principle, viz. that whatsoever a man holds, he holds in trust, and in trust for the service of others.
4. Community of goods is substantially realized in the Christian Church, where, ideally, each seeks not his own but his brother's good. "There is no real cure for diseased society except the regeneration of the individual, and the individual is regenerated when you have substituted brotherly kindness for selfishness as the ruling motive or ground of character." "Just in so far as any man takes in the peculiar teaching of the gospel, such as the saving mercy of the Father in heaven, our oneness in the incarnate Son, and the binding common life of the Holy Ghost—to that extent he will cease to be a difficulty in the way of social economics. He will help others as much, and grasp as little for himself, as possible."
Conclude by pressing the importance of keeping our hearts ever open to the gracious and loving impulses of God's Holy Spirit; and also press the relation to an earnest life of charity, brotherhood, and goodness which is found in "keeping our first love."—R.T.
Acts
Acts 2 - acts-2 - worlddic.com