The care of the poor.-Many such persons were found among the "multitude of the disciples"; and it is noteworthy that the Christian Church, which has taught the world the practice of charity, was even thus early busy with the care of its poorer members.

"And the multitude of them that believed were of one heart and soul; and not one of them said that any of the things which he possessed was his own; but they had all things in common. And with great power gave the apostles their witness to the resurrection of the Lord Jesus; and great grace was upon them all. For neither was there any among them that lacked; for as many as were possessors of lands or houses sold them, and brought the price of the things sold and laid it at the apostles' feet; and distribution was made unto each, according as any had need."-Acts 4:32-35.

This was not "communism," such as has been practiced in Russia under the Bolshevists and elsewhere from time to time in human history. It was not an attempt to carry out an economic "program." It was, rather, simple charity, under the strong impulse of a feeling of brotherhood as the disciples of a common Master, and with the expectation of the immediate return of Jesus in glory (when earthly property would be no longer valuable). That the condition did not long continue is seen from the fact that a few years later Saint Paul took up a collection of money in the churches of Asia and Greece for the poor "saints which are at Jerusalem" (Romans 15:26). Failure no doubt resulted from the using up of all money derived from the sale of property, so that in the end the Jerusalem Christians were left with neither property nor funds. But who shall

say that their charity was mistaken? It was not long before the property, and, indeed, the lives, of disciples were jeopardized by persecution. Their wealth, such as it was, was better spent upon the poor, as the Master counseled (Luke 18:22), than hoarded and finally lost.

Barnabas' gift.-Among those who sold their land and brought the money to the apostles for distribution to the needy was Joseph Barnabas. Though a native of Cyprus, he was a Levite, that is, a descendant of the house of Levi, whose office it was to assist the priests in the Temple, to sing or blow trumpets at the sacrifices, and to serve as wardens or guards of the sacred edifice. The Levites had received, after the exile, an apportionment of land to the north and west of Jerusalem; and Barnabas' field must have been his patrimony, inherited by his family from those far-off days. It was the generous gift of a man sincerely in earnest. We shall not be surprised, therefore, to hear more of him later on.

Ananias and Sapphira.-In contrast to the generosity of Barnabas and others like him, the story continues with the incident of two persons, Ananias and his wife Sapphira, who sold some property and kept back part of the price, pretending to have given it all. Peter knew of their deception, and when Ananias came in he rebuked him sternly. He did not censure him for selling the land, or for keeping back part of the money, but for pretending to have given the whole when in truth he gave only a part: "How is it that you have conceived this scheme? You have not lied to men but to God!"

So great was the shock of discovery that the man fell to the ground and died. Not long afterward Sapphira came in. Peter asked her if she had sold the land for such-and-such a price. She answered, "Yes, for so

much." Peter sternly rebuked her also-"Why have you agreed to tempt the Spirit of the Lord in this way? Behold, the feet of them that have carried your husband out dead are at the door-and they shall carry you out too!" At that she likewise fell down and died.

This event filled with awe the hearts of the believers. It seemed the very beginning of the divine judgment upon deceivers. It was the miraculous and immediate punishment, wrought by the Holy Spirit, upon those who had tried to "play too safe," to worship both God and Mammon, to deceive the brotherhood, playing false to the spirit of charity, aiming to get credit for generosity and unselfishness and at the same time enjoy the possession of at least a part of their property should the Kingdom finally fail to appear. The crime and its swift punishment left a deep impression upon the early church, as we must infer from the preservation of this anecdote among the earliest stories of the community in Jerusalem.

Healing the sick.-Jesus had not only commanded his disciples to preach the gospel; he had also bidden them heal the sick (Luke 9:1-6; 10:9; etc.). It now seemed that the ministry of the Master himself was being continued through the apostles.

"By the hands of the apostles were many signs and wonders wrought among the people; and they were all of one accord in Solomon's Porch. But of the rest durst no man join himself to them. Howbeit the people magnified them, and believers were the more added to the Lord, multitudes both of men and women; insomuch that they even carried out the sick into the streets, and laid them on beds and couches, that, as Peter came by, at least his shadow might fall over some of them. And there

also came together the multitude from the cities round about Jerusalem, bringing sick folk and those who were vexed with unclean spirits; and they were all healed."-Acts 5: 12-16.

Nothing convinced men more completely of the truth of the gospel than the manifest power which accompanied its preaching, power to heal the sick and exorcize evil spirits.

RENEWED OPPOSITION

The movement was now spreading so rapidly, the popularity of the apostles was increasing to such a wide extent, that the high priest and the party of the Sadducees (who had, as we said, direct oversight of the Temple) "were filled with jealousy, and laid hands on the apostles and put them in public ward" once more.

Preaching in the Temple.-But in the night they were mysteriously released-the story says, "An angel of the Lord opened the prison doors, and brought them out and said, 'Go, stand and speak to the people in the temple all the words of this Life.'" As soon as the Temple gates were opened in the morning, therefore, the apostles entered and began to teach.

Meanwhile the Sanhedrin had been assembled by the high priest and his associates, in order that legal process might be taken against the leaders of the new movement, for if this enthusiastic new faith progressed, the time would come, they felt, when the nation would be further embroiled with Rome. For "Messianism," the dream of the coming kingdom of God, meant nothing to the Sadducees but social unrest, refusal of the tribute, and armed revolt.

Sending for the prisoners, what was their surprise to find the jail locked and guarded but empty! The

apostles had escaped during the night! And what was their further surprise to find that the men, instead of fleeing the city, were actually once more in the Temple, teaching the people their forbidden doctrine!

The Temple police were at once dispatched to bring them into court, which they did without show of violence -for fear the people might stone them.

Once more before the council.-The high priest reminded them of his former charge: "We strictly commanded you not to teach in this name; and behold, you have filled Jerusalem with your teaching and intend to bring this man's blood upon us!" To this Peter and the others replied, just as on their former appearance before the council, "We must obey God."

"We must obey God rather than men. The God of our fathers raised up Jesus, whom ye slew, hanging him on a tree. Him did God exalt at his right hand to be Prince and Saviour, to give repentance to Israel, and remission of sins. And we are witnesses of these things; and so is the Holy Spirit, whom God has given to them that obey him."-Acts 5:30-32.

This was their simple, straightforward teaching, and it furnished their answer to the court. This is what they had been teaching the people in the Temple. And they had nothing different to offer the learned rabbis when brought to trial for their preaching.

Gamaliel's advice.-The Sadducees were completely incensed by their simple statement. The mention of Jesus' Messiahship, his resurrection and exaltation, the "remission of sins" through him and not through the Temple sacrifices, the experience of the Holy Spirit-all