instituted. The disciples were actuated by the spirit of love toward each other, which impelled them to regard the necessities of their brethren as their own. Not only did they give largely of their wealth, but many placed the whole of it at the disposal of the apostles. "In the Acts of the Apostles," says St. Jerome," when the blood of our Lord was yet warm, and a young faith was glowing in the believers, they sold all their possessions, and laid the price of them at the apostles' feet, to show that money was worthy of no regard." Out of this common fund the wants of the poor were supplied; there was a daily distribution to the widows (ch. vi. 1); there was none among the disciples that needed (ch. iv. 34). Perhaps also the expenses of the Agape were defrayed out of it for we find that it was afterwards the custom for the rich to bring of their provisions to supply the wants of their poorer brethren. Thus, in the first glow of Christian life, the disciples put into actual practice the precept of our Lord: "Sell that ye have, and give alms; provide for yourselves bags that wax not old, a treasure in the heavens that faileth not, where no thief approacheth, neither moth corrupteth" (Luke xii. 33). Grotius, Heinrichs, and other writers, suppose that the church borrowed this idea of a community of goods from the Essenes. We learn from Josephus that this Jewish sect possessed such an institution. "These men," he observes, "are despisers of riches. Nor is there any one to be found among them who has more than another: for it is a law among them, that those who come to them must let what they have be common to the whole order; insomuch that among them all there is no appearance of poverty or excess of riches, but every one's possessions are intermingled with every other's possessions: and so there is, as it were, one patrimony among all the brethren" (Bell. Jud. ii. 8. 3). But this community of the Essenes was with them a compulsory act it was founded on law, not on voluntary offerings. And besides, there is no trace of a connection between the apostles and that sect. It does not appear that at this time the church had come in contact with them. In every age of the church there have been imitations of this community of goods, such as the various orders of monks, the mendicant friars, the Apostolici, etc.; but they have all failed, because they interpreted that as an institution of permanent and universal obligation, which was only designed to meet a present emergency; and because, moreover, they attempted to regulate by law that which, to succeed at all, must proceed from voluntary love: they made that a matter of external regulations, which can only be effected by the power of love operating from within. But although the external practice of community of goods is by no means to be imitated, yet the spirit of love which gave rise to it is to be imbibed. We should, like these early Christians, regard our possessions as not our own, but as given us by God, to be employed in His service, and for the good of our brethren; and thus, in this sense, "no one should say that ought of the things which he possessed was his own," but that all should be employed for the common good.1 Ver. 36. Ἰωσὴφ, ὁ ἐπικληθεὶς Βαρνάβας-Joseph, who was called Barnabas. This is the well-known Barnabas, the companion of Paul. He has been confounded with Joseph Barsabbas, one of the candidates for the apostleship (Acts i.. 23); but the names are entirely different. The name Barnabas was given to him by the apostles, in a similar manner as the names Peter and Boanerges were given by our Lord. The word is compounded of Bar and Nabi, and literally signifies the son of a prophet, or of prophecy. It is here translated by Luke viòs Tapakλnσews, that is, the son of exhortation or consolation; for the word πapákλnois includes both ideas. According to the New Testament language, prophecy is not so much the prediction of the future, as an inspired discourse-spiritual insight-and consequently embraces both exhortation and consolation; and therefore Luke, in his interpretation of the name, might well use the word παράκλησις instead of προφητεία (Olshausen). Barnabas was probably so called on account of his remarkable 1 There is an excellent and exhaustive note on the community of goods in Meyer's Apostelgeschichte, pp. 77-79, Dritte Auflage. powers of exhorting the people, and administering to them consolation. (See Acts xi. 23.) Elsewhere he is designated a prophet (Acts xiii. 1). He is here said to be a Levite, as distinguished perhaps from a priest; and a native of Cyprus, and therefore a Hellenist. According to tradition, he was one of our Lord's seventy disciples. "It is unnecessary," observes Clemens Alexandrinus, " for me to use more words, when I can bring forward the apostolic Barnabas for he was one of the seventy, and a fellow-worker with Paul" (Clem. Alex. Strom. ii.). "No catalogue," says Eusebius, "is given of the seventy disciples: Barnabas is said to be one of them, of whom there is distinguished notice in the Acts of the Apostles" (Hist. Eccl. i. 12). There is an epistle still extant which claims to have been written by Barnabas. It is often quoted by the Fathers, especially by Clemens Alexandrinus and Origen. Eusebius in one portion of his history regards it as spurious (Hist. Eccl. iii. 26), and in another place he says that its genuineness is disputed (Hist. Eccl. vi. 14). Its authenticity is now generally given up, and it is regarded as a work of the second century.1 Ver. 37. TπáρXоVTоs aνT@ ȧYрoû, etc.-having a field, sold it. Baumgarten supposes that it was not allowable for him as a Levite to possess land, and that therefore he sold his possession, and delivered the proceeds to the apostles. But this, from the well-known instance of Jeremiah to the contrary (Jer. xxxii. 7), appears to be a mistaken notion. And if, before the captivity, the priests and Levites were accustomed to possess lands, this custom would prevail afterwards. to a greater extent, when the special provisions of the law of Moses concerning heritages could not be strictly observed. The question arises, Why, if believers in general sold their possessions, is this instance of Barnabas so prominently brought forward? Meyer supposes that he is mentioned 1 The Epistle of Barnabas does not, we think, after a careful perusal, bear any internal marks of spuriousness, and does not appear, as has been asserted, to be the work of an Ebionite. The sentiments contained in it are in agreement with the writings of the apostles. only as an example of what was general, so that there was nothing remarkable in what he did. But it rather appears that he is here distinguished from others, and held forth as an illustrious example. He surpassed the other disciples in his generosity; either because the sacrifice which he made was greater and more complete, or because the sale of possessions was not universal, or because he set a striking and edifying example. SECTION IX. INTERNAL DANGER AND EXTERNAL PROGRESS OF THE CHURCH.-ACTS v. 1-16. 1 But a certain man named Ananias, with Sapphira his wife, sold a possession, 2 And purloined part of the price, his wife also being aware of it; and having brought a certain part, laid it at the feet of the apostles. 3 But Peter said, Ananias, wherefore has Satan filled thine heart to deceive the Holy Ghost, and to purloin part of the price of the land? 4 When it remained, was it not thine own? and when it was sold, was it not in thy power? Wherefore hast thou entertained this thing in thy heart? Thou hast not lied to men, but to God. 5 And Ananias hearing these words, falling down, expired: and great fear came on all who heard it. 6 And the young men arising, wound him up, and carried him out, and buried him. 7 And it came to pass, after the interval of about three hours, his wife came in, not knowing what had happened. 8 And Peter answered her, Tell me whether ye sold the land for so much? And she said, Yes, for so much. 9 Then Peter said to her, Wherefore have ye concerted together to tempt the Spirit of the Lord? Behold, the feet of those who have buried thy husband are at the door, and shall carry thee out. 10 Then immediately she fell down at his feet, and expired; and the young men coming in found her dead, and having carried her out, buried her by her husband. 11 And great fear came upon all the church, and upon all who heard these things. 12 And by the hands of the apostles were many signs and wonders wrought among the people. And they were all together in Solomon's porch. 13 But of the rest no one presumed to join themselves to them but the people magnified them. 14 And believers were the more added to the Lord, a multitude both of men and women; 15 So that they brought forth the sick to the streets, and laid them on beds and couches, that at the least, as Peter passed, his shadow might overshadow some of them. 16 There came together also a multitude from the neighbouring cities to Jerusalem, bringing the sick, and those who were vexed with unclean spirits: who were all healed. EXEGETICAL REMARKS. The external danger to which the church was exposed by the hostility of the rulers had only the effect of increasing |