(This is from a Study on Romans which I have completed titled COMMENTARY ON THE EPISTLE OF PAUL TO THE ROMANS by C. R. Stam)
prosperity which these saints had enjoyed after Pentecost. Of that time we read,
"Neither was there any among them that lacked" (Acts 4:34); not one poor
person among them. What has happened that Paul must now go and minister to
the "poor saints" there, indeed, that faraway Gentile churches must take up
collections for their relief?
It is important here to consider the background of this situation so that we may
get the whole picture in proper perspective.
When on earth our Lord had taught His disciples to "take no thought" for their
food or clothing (Luke 12:22-24). His instructions were: "Rather seek ye the
kingdom of God, and all these things shall be added unto you," assuring them,
"Fear not, little flock, for it is your Father's good pleasure to give you the
kingdom" (Vers. 31,32).
Could anything be clearer to the believing reader? The kingdom, to be taken
from the chief priests and Pharisees (Matt. 21:43) was to be given to the "little
flock," of His followers. Indeed, our Lord had already appointed the rulers who
were to reign with Him in that kingdom (Matt. 19:28). Thus the disciples were
not to "take thought" about the trivial needs of the present, but were to "seek the
kingdom," assured that "all these things" would be provided them. (see below)
Many who apply the Sermon on the Mount to our day interpret the words "seek
... the kingdom of God" to mean: seek the things of God, and the words "give you
the kingdom" to mean: give you victory, or give you some spiritual blessing. But
all of them stop short at the next verse (Ver. 33), which says, "Sell that ye have,
and give alms"! It appears that they would rather not discuss this passage, for
none of them obey it, and to misinterpret this would be too obvious. Yet our Lord
included all this in His Sermon on the Mount and even sent His apostles forth to
preach, with the instructions: Provide neither gold, nor silver, nor brass in your
purses" (Matt. 10:9). How would our missionaries fare if we sent them forth
without providing a dollar, a dime, or even a cent for traveling expenses? Yet
this was to be one of the basic requirements of life in the kingdom.
The Sermon on the Mount, rightly called "the charter of the kingdom," taught
communal living (see below) with every one concerned about the welfare of his brother.
Human nature does not readily turn over its wealth to those in need, nor would
this be in order in "this present evil age" (See I Tim. 5:8), but at Pentecost, when
"they were all filled with the Holy Spirit" (Acts 2:4), the thousands of Messianic
believers did spontaneously live for one another, "neither said any of them that
aught of the things which he possessed was his own," with the result that none
of them lacked anything (Acts 4:32,34).
As we know, however, Israel rejected the King and His kingdom, thus it was not
long before this program passed away and a serious economic problem
developed. Now many of them were poor.(see below)
Some years previous, at the great Jerusalem Council, the Judaean leaders had
requested Paul to remember their poor, "which," says Paul, "I also was forward
to do" (Gal. 2:10). It was in fulfillment of this promise that Paul had now
promoted a vast love-offering from the Gentile churches for the "poor saints"
at Jerusalem.
How simple to reconcile Acts 4:34 (where none lacked) with Rom. 15:25,26 (the
poor saints) when we rightly divide the Word of truth! The happy, prosperous
way of life which the Pentecostal believers enjoyed for a time was a foretaste of
the coming kingdom, when all will again be "filled with the Holy Spirit" (Joel
2:28,29; cf Acts 2:4,17). But, as we say, this program passed from the scene
with Israel's rejection of Christ and the raising up of Paul to proclaim grace to the
Gentiles.
Thus the Apostle explains that these Gentile believers were truly pleased to be
able to help the Judaean saints and, indeed, were their debtors (Ver. 27). And
with this he teaches a lesson that should be taken to heart by those who have
been unfaithful as stewards of their God-given wealth:
For if the Gentiles have been made partakers of their spiritual things,
their duty is also to minister unto them in carnal [material] things (Ver. 27.)
How many believers there are who rejoice in the riches of Gods grace, but
contribute little toward the expenses involved in proclaiming it to others! How
many receive light and blessing from those called of God to proclaim the Word,
but fail to fulfil their duty to minister unto them in material things! This is
doubtless why the Apostle has so much to say about the importance of Christian
generosity almost two whole chapters in II Corinthians alone. One thing is
certain: that the churches of Macedonia who, if Paul had permitted it, would
have given beyond their power, received as an ingredient of that very
generosity, an abundance of joy (II Cor. 8:2,3). Little wonder! They had first
given themselves to the Lord and to Paul (Ver. 5.) God grant that such
generosity of love might abound in us all (Ver. 7).
Just before the crucifixion, this program was briefly interrupted (Luke 22:35-37). It was resumed
again with the coming of the Holy Spirit (Acts 2:44,45).
Not to be confused with modern Communism. Communism says: "You've got plenty; I'll take some,"
but our Lord's Sermon on the Mount taught the opposite: "I've got plenty; you take some."
It is a serious error, then, to teach, as a popular Fundamentalist of the past generation did: "God has
given us in the book of Acts a pattern of Christian testimony, missionary effort, world evangelism and
building of Christian churches-a pattern which we would do well to follow .... the closer we come to
ordering all things according to this holy pattern, the greater blessing will attend our efforts" (Dr. H. A.
Ironside, in Lectures on the Book of Acts, P. 10). If this still-popular interpretation of Acts is correct, why
does no one consistently follow this "holy pattern"? Acts presents a changing program; it is a book of
transition from the old dispensation to the new. If we follow this "pattern," shall we preach repentance
and baptism for remission, with Peter (Acts 2:38), or "the gospel of the grace of God," with Paul (Acts
20:24)? Shall we go to the Jew only as did the disciples in early Acts (Acts 11:19), or shall we say, "Your
blood be upon your own heads ... I will go unto the Gentiles,"as did Paul (18:6)? Shall we dispose of all
our investments and have "all things common" (Acts 2 and 4), or shall we retain our private possessions
and give to the Lord's work "every man according to his ability" (11:29)? Lf we follow this pattern, may
we be assured that none of us will lack (4:34),or will we end up with "the poor saints at Jerusalem"
(Rom.15:26)?
For an in-depth discussion of this question see the C. R. Stam series called "Acts, Dispensationally
Considered".
"The poor saints which are at Jerusalem"! This is strange in view of the great
prosperity which these saints had enjoyed after Pentecost. Of that time we read,
"Neither was there any among them that lacked" (Acts 4:34); not one poor
person among them. What has happened that Paul must now go and minister to
the "poor saints" there, indeed, that faraway Gentile churches must take up
collections for their relief?
It is important here to consider the background of this situation so that we may
get the whole picture in proper perspective.
When on earth our Lord had taught His disciples to "take no thought" for their
food or clothing (Luke 12:22-24). His instructions were: "Rather seek ye the
kingdom of God, and all these things shall be added unto you," assuring them,
"Fear not, little flock, for it is your Father's good pleasure to give you the
kingdom" (Vers. 31,32).
Could anything be clearer to the believing reader? The kingdom, to be taken
from the chief priests and Pharisees (Matt. 21:43) was to be given to the "little
flock," of His followers. Indeed, our Lord had already appointed the rulers who
were to reign with Him in that kingdom (Matt. 19:28). Thus the disciples were
not to "take thought" about the trivial needs of the present, but were to "seek the
kingdom," assured that "all these things" would be provided them. (see below)
Many who apply the Sermon on the Mount to our day interpret the words "seek
... the kingdom of God" to mean: seek the things of God, and the words "give you
the kingdom" to mean: give you victory, or give you some spiritual blessing. But
all of them stop short at the next verse (Ver. 33), which says, "Sell that ye have,
and give alms"! It appears that they would rather not discuss this passage, for
none of them obey it, and to misinterpret this would be too obvious. Yet our Lord
included all this in His Sermon on the Mount and even sent His apostles forth to
preach, with the instructions: Provide neither gold, nor silver, nor brass in your
purses" (Matt. 10:9). How would our missionaries fare if we sent them forth
without providing a dollar, a dime, or even a cent for traveling expenses? Yet
this was to be one of the basic requirements of life in the kingdom.
The Sermon on the Mount, rightly called "the charter of the kingdom," taught
communal living (see below) with every one concerned about the welfare of his brother.
Human nature does not readily turn over its wealth to those in need, nor would
this be in order in "this present evil age" (See I Tim. 5:8), but at Pentecost, when
"they were all filled with the Holy Spirit" (Acts 2:4), the thousands of Messianic
believers did spontaneously live for one another, "neither said any of them that
aught of the things which he possessed was his own," with the result that none
of them lacked anything (Acts 4:32,34).
As we know, however, Israel rejected the King and His kingdom, thus it was not
long before this program passed away and a serious economic problem
developed. Now many of them were poor.(see below)
Some years previous, at the great Jerusalem Council, the Judaean leaders had
requested Paul to remember their poor, "which," says Paul, "I also was forward
to do" (Gal. 2:10). It was in fulfillment of this promise that Paul had now
promoted a vast love-offering from the Gentile churches for the "poor saints"
at Jerusalem.
How simple to reconcile Acts 4:34 (where none lacked) with Rom. 15:25,26 (the
poor saints) when we rightly divide the Word of truth! The happy, prosperous
way of life which the Pentecostal believers enjoyed for a time was a foretaste of
the coming kingdom, when all will again be "filled with the Holy Spirit" (Joel
2:28,29; cf Acts 2:4,17). But, as we say, this program passed from the scene
with Israel's rejection of Christ and the raising up of Paul to proclaim grace to the
Gentiles.
Thus the Apostle explains that these Gentile believers were truly pleased to be
able to help the Judaean saints and, indeed, were their debtors (Ver. 27). And
with this he teaches a lesson that should be taken to heart by those who have
been unfaithful as stewards of their God-given wealth:
For if the Gentiles have been made partakers of their spiritual things,
their duty is also to minister unto them in carnal [material] things (Ver. 27.)
How many believers there are who rejoice in the riches of Gods grace, but
contribute little toward the expenses involved in proclaiming it to others! How
many receive light and blessing from those called of God to proclaim the Word,
but fail to fulfil their duty to minister unto them in material things! This is
doubtless why the Apostle has so much to say about the importance of Christian
generosity almost two whole chapters in II Corinthians alone. One thing is
certain: that the churches of Macedonia who, if Paul had permitted it, would
have given beyond their power, received as an ingredient of that very
generosity, an abundance of joy (II Cor. 8:2,3). Little wonder! They had first
given themselves to the Lord and to Paul (Ver. 5.) God grant that such
generosity of love might abound in us all (Ver. 7).
Just before the crucifixion, this program was briefly interrupted (Luke 22:35-37). It was resumed
again with the coming of the Holy Spirit (Acts 2:44,45).
Not to be confused with modern Communism. Communism says: "You've got plenty; I'll take some,"
but our Lord's Sermon on the Mount taught the opposite: "I've got plenty; you take some."
It is a serious error, then, to teach, as a popular Fundamentalist of the past generation did: "God has
given us in the book of Acts a pattern of Christian testimony, missionary effort, world evangelism and
building of Christian churches-a pattern which we would do well to follow .... the closer we come to
ordering all things according to this holy pattern, the greater blessing will attend our efforts" (Dr. H. A.
Ironside, in Lectures on the Book of Acts, P. 10). If this still-popular interpretation of Acts is correct, why
does no one consistently follow this "holy pattern"? Acts presents a changing program; it is a book of
transition from the old dispensation to the new. If we follow this "pattern," shall we preach repentance
and baptism for remission, with Peter (Acts 2:38), or "the gospel of the grace of God," with Paul (Acts
20:24)? Shall we go to the Jew only as did the disciples in early Acts (Acts 11:19), or shall we say, "Your
blood be upon your own heads ... I will go unto the Gentiles,"as did Paul (18:6)? Shall we dispose of all
our investments and have "all things common" (Acts 2 and 4), or shall we retain our private possessions
and give to the Lord's work "every man according to his ability" (11:29)? Lf we follow this pattern, may
we be assured that none of us will lack (4:34),or will we end up with "the poor saints at Jerusalem"
(Rom.15:26)?
For an in-depth discussion of this question see the C. R. Stam series called "Acts, Dispensationally
Considered".
