What does the Bible say about sharing?

A glance at the reports of a Church congress, or the columns of a religious weekly, will show at once what prominence this subject has in the thoughts of most persons. Turning to the New Testament, we fail to find this prominence given, though, as in all else, enough is said to guide the people of God. At Pentecost, gifts of their means was as liberal as the sense of the grace of God to them. There were none that lacked: houses and lands were freely disposed of to meet the needs of the poor (Acts 2:44-45; Acts 4:34-37). The effort to make this appear like the socialism of the day fails entirely when we see the unique position of the believers at Jerusalem. There were large numbers of strangers, and many poor. Needs were great and pressing; love was ardent, faith bright. But even then it was entirely voluntary, not compulsory — which is a complete reversal of socialistic demands. (See Acts 5:3-4.) The love and faith remain for all time; the conduct is left to the individual believer, though liberality is ever the mark of those who have learned of God.

Community of goods is not, however, inculcated in Scripture: it is entirely foreign to its spirit. The rich had their duties, and the poor theirs as well (1 Tim. 6:17; James 1:9-10). All able were to work that they might have to give, not to the common purse, but to the needy. (Eph. 4:28; 2 Thess. 3:10, 12.) The needy Jews at Jerusalem were remembered and ministered to by their Gentile brethren (Acts 11:27-30; Gal. 2:10; Rom. 15:25-27. See also 2 Cor. 8 and 9). This liberality was to be shown wherever the need appeared, — even to the world, as ability was given. (Rom. 12:13; Gal. 6:10.) But it can be easily seen that these scriptures do not cover all the cases which seem at the present day to call for the expenditure of money. That the object of many of these calls is proper and necessary we have no question. The Lord's servants are to be supported while they work for Him at home and abroad; necessary expenses in the securing of meeting-places have to be met; the poor have to be cared for; Bibles and tracts to be printed and circulated.

“But whoso hath this world’s good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him?” Is this not to be a real, personal exercise and responsibility as before God? This is no demanding of the government that the poor should be relieved from public funds, while taking nothing from my own pocket; nor is it the founding of a benefit society to solicit the support of the world for the relief of the poor. The Lord give His people serious concern to see that their means are used for the blessing of others, and here it is specially the household of faith. If we ignore evident needs, is this an evidence of the love of God dwelling in us? To give where there is not need is of course a mistake; yet it is better to err on the side of kindness than on the side of greed and heartlessness.

First of all let us notice that giving is not a matter of charity. In the passage from the Old Testament, quoted in 2 Corinthians 9:9, we read, "He has dispersed abroad; he has given to the poor; his righteousness [not his charity, his righteousness] remains for ever." That expression clearly shows that for a Christian to give is not in any sense a matter of charity, but of common and ordinary righteousness. The fact is that God has poured in so much upon us, that it is only righteous that we should be dispensers of blessing to others. Further, in verse 10, the apostle speaks, not of increasing the fruits of their benevolence, charity, or largeness of heart, but of their righteousness. We must learn to regard the matter of giving as something that we are responsible to do, so that if we neglect it, we neglect that which is a matter of plain righteousness.

And first, then, we see the effect and blessings of the Divine Presence in the assembly: "And all that believed were together, and had all things common; and sold their possessions and goods, and parted them to all, as every man had need." The blessed effect of the realized presence of the Holy Ghost was to bind their hearts together in a holy and loving fellowship; to cause them to let go earthly things, and to lead them to merge their personal interests in the common good.

There follow also, as surely, the fruits in practical life. The innate selfishness of the heart is surmounted by the influx of spiritual blessing which expands while it overflows it. There was no communistic law among these gathered saints; it would have spoiled all, if there had been; it was a unity of heart which allowed none of them to say that what was really his belonged to him. The sale of lands and houses was optional and unsolicited, as we see by the very specification of those who did this. There was therefore no general renunciation of personal title; but a love that knew no holding back from the need of another. It was the instinct of hearts that had found their real possessions in that sphere into which Christ had risen. The glorious fact of resurrection to which testimony was being given now with power took them of necessity out of the world; and great grace was on them all. The deeper need which could not be thus met found still the means to meet it in the actual sale of possessions on the part of those that had them; so that there were none that lacked: the money being laid at the apostles, feet. It is not necessarily that all sold all they had; but that this was the way in which the need was met: the history following, and which grows out of this, seems to make this plain.

Reflections. — We may learn from this passage. That from the nature of the precept to communicate to the poor, it is perfectly clear that there was no general custom among the first Christians of a community of goods. That it is only to the necessities of the saints that the rich are commanded to communicate of their substance. What love may delight to do in distributing its riches, great or small, is left to the hearts and consciences of those who have the means. While the Lord makes the most just and tender appeals for the poor, He guards the rich. The indolent, in strongest terms, He condemns. Such is the fulness and wisdom of scripture. "This we command you, that if any would not work, neither should he eat." While it is one of our most sacred christian privileges to communicate to those who have need, according to our ability, it would be a violation of the word of God to support the idle. (2 Thess. 3:6-15.)

the management of money from the earliest times has been surrounded with difficulties. "And in those days, when the number of the disciples was multiplied, there arose a murmuring, of the Grecians against the Hebrews, because their widows were neglected in the daily ministrations." (Acts 6:1) The Lord give grace to those who have, and to those who have not. The Lord was rich and the Lord was poor, and unless we have Him before us as our divine model, we shall do nothing rightly.

Verses 13-15. "For I mean not that others be eased, and ye burdened: but by an equality," etc. The oneness of the Church, as Christ's mystic body, of which Israel after the flesh was a figure, is the basis of the present exhortation. Because of this vital unity, particular wants and trials should excite a common sympathy among all who are partakers of like precious faith. All alike recognizing their fellowship of grace and pilgrimage, and waiting together for their common hope, the temporal wealth of one should be for the replenishing and comfort of another who had need; and this not individually only, but also socially. Church should help church, as brother aided brother, in the season of distress. Thus the vicissitudes of affluence and poverty, as well as the manifold circumstantial trials and afflictions belonging to their calling, as partakers of Christ, should be turned to lasting account, as occasions of the active ministry of love. Times might change, and with them the older and administration of the offices of love; the giver of to-day may become the grateful receiver of to-morrow — God being glorified in both, and at all seasons, by those who seek to imitate Him in His ways. Riches are uncertain; grace is sure. Lastly, prosperity, like the seasons, comes and goes; love abides in God, and should be manifested in His children, not in word only, but in deed (1 John 3:14, 17). Moreover, if as believers we are not our own, still less so is our substance. It will be regarded rather, by the wise-hearted disciple, as a stewardship of trust for Christ.

If there are those among Christians who do possess some apparent measure of honor or power now, being rich in this world, Timothy is to charge them to guard against the natural pride that uses such things to exalt the flesh; and also against the evident danger of trusting in riches. Constant exercise must be maintained to trust in the Living God, He who gives richly all things to enjoy. If this trust is real, then it will reflect His own character of unselfish giving. Positive good was to be done with what they possessed: let them be rich in good works, not merely in possessions; ready on any occasion of need, to distribute, gladly willing to share what God has entrusted to them. This is true investment, a laying up in store a good foundation against the time to come: it is true wisdom in view of the future; and it is present true enjoyment of what is really life, a real grasp of true living.

Let us take an illustration! If I have got £1,000, and I love my neighbour as myself, I shall give him half of it. I cannot keep it to myself. I love him as myself. I must give him a share equal with myself. But, you ask, where would that land you presently? Just where the Lord would have this young man land. I have £1,000; I see my neighbour, who has not so much. If I love him as much as myself, then I go and hand him over £500. I have got £500 left, but again I see another neighbour without any, and I give him the £250; but there is another neighbour whom I see, who gets the £125, and so on. Why, you say, you will be stripped. That is the point. The Lord does not take a long time in reaching it. He says to the rich youth, If you mean to get eternal life on that ground, you go right away, and sell all you have, and give it to the poor; and thus illustrate the principle of the man who loves his neighbour as himself. Further, you will then have got rid of that which is a hindrance to your coming after Me.

The coming of the Holy Spirit at Pentecost produced a marvellous wave of surrender amongst the newly saved. Their joy was great. Behold how they stood with God! Having been convicted of the awful crime of killing the Son of God, they had come to understand that His death was part of a divine counsel of grace, and that in virtue of His death and resurrection they were forgiven and blessed. Their affections followed earth's rejected One to the place where He had gone, and this made the things of earth of but small value in their eyes. Accordingly, they "sold their possessions and goods, and parted them to all men, as every man had need" (Acts 2:45). They did not understand union, for the Mystery had not yet been revealed, but they practised unity most blessedly. There were no suffering poor in the early Church in Jerusalem. Barnabas is specially named in connection with this remarkable wave of surrender. "Having land, he sold it, and brought the money, and laid it at the Apostles' feet" (Acts 4:37). This community of goods was not demanded of them; but the voluntariness of it made it very precious in the sight of Him who for our sakes became poor that we through His poverty might be rich (2 Cor. 8:9)

A community of goods was only practicable while the Church was limited to one city. As the truth spread, and Assemblies sprung up elsewhere, a different condition of things obtained. Some were rich, and others were poor. The Corinthians were wealthy, but the Assemblies of Macedonia were poor (2 Cor. 8:1-2). When need arose in one quarter, it was met from another, for the Church of God is one throughout the earth. The first example of this is recorded in Acts 11:27-30. A general famine was predicted by Agabus, and the brethren in Antioch, "every man according to his ability, determined to send relief to the brethren which dwelt in Judea." The threatened trouble was to be "a great dearth throughout the world." Thus Antioch was in danger, as well as Judea, yet they sent their gifts. Unselfish love, assuredly. This is a greater and more enduring bond than ecclesiastical regulations, however well intentioned they may be. Judea might well have replied to Antioch, "the things which were sent from you are an odour of a sweet smell, a sacrifice acceptable, well-pleasing to God" (Phil. 4:18).