\n\u201cWonderful! What do you disagree with?\u201d
\nShe said, \u201cI believe we are our brother\u2019s keeper.\u201d
\nI said, \u201cI completely agree with you. I believe we are, too. The difference with you and me is I believe we are our brother\u2019s keeper, and you believe that the government is our brother\u2019s keeper.\u201d
\nHer mouth fell open, and she walked out without saying another word. That concept is the difference between Christianity and socialism.
\n\u2014D. James Kennedy<\/a>\u2014<\/p>\n
Make all you can, save all you can, give all you can. Key point:\u00a0<\/strong>While the Bible isn’t primarily a book on economics, all it says that touches on economic activity and economic systems should be carefully heard and heeded. Did the early Christians practice socialism? How did their “experiment” as recorded in the first few chapters of Acts turn out? When we properly understand what happened and what the Bible teaches about these matters, we are not left to wonder.<\/p>\n To access additional Word Foundations articles on social justice, go\u00a0here<\/a>.<\/p>\n Often\u00a0Acts 2:44-45 and 4:34-35<\/a>\u00a0are used by advocates of socialism and “social justice” in making the case that the Bible teaches socialism. But does it?<\/p>\n Let’s first determine what we mean by\u00a0socialism.<\/em>\u00a0<\/em>Let’s also define the related\u00a0terms\u00a0communism<\/em>\u00a0and\u00a0Marxism,<\/em>\u00a0<\/em>and the contrasting term\u00a0capitalism,\u00a0<\/em>or\u00a0free enterprise.\u00a0<\/em>Then let’s examine what the Scriptures have to say.<\/p>\n <\/p>\n Karl Marx<\/p><\/div>\n <\/p>\n Photo by Sharon McCutcheon on Unsplash<\/p><\/div>\n In our discussion, it also will be helpful to remember one more definition, one we highlighted in\u00a0last week’s post<\/a>.\u00a0Social justice<\/strong><\/a>,\u00a0<\/strong><\/p>\n also known as economic justice, is a term describing the redistribution of wealth supposedly for the common good of all. However, this comes at the expense of wage earners and liberty by demanding a society to conform. Those who work and have must give to those who don\u2019t work and don\u2019t have.<\/p>\n As we indicated in a previous post, the social justice movement (and, we might add, socialism and all other related economic systems)\u00a0are<\/a>\u00a0“obsessed with equal outcomes at the expense of equal opportunities.”<\/p>\n Lightstock<\/p><\/div>\n I trust that even from these definitions alone, you can see the clear connection between social justice and socialism, as well as ways social justice and socialism are related to Marxism and communism. An economic system resting on the principles of free enterprise capitalism stands as a safeguard against socialism, Marxism, and communism. Yet we cannot take anything for granted. Social justice propaganda often is used as a battering ram to weaken a society’s resolve against these three, none of which has worked in any society in history, wherever it has been tried (go\u00a0here<\/a>,\u00a0here<\/a>\u00a0and\u00a0here<\/a>).<\/p>\n Social justice propaganda often is used as a battering ram to weaken a society’s resolve against socialism, Marxism, and communism, none of which has worked in any society in history, wherever it has been tried.<\/strong><\/span><\/p>\n Now let’s carefully examine what the Scriptures have to say.<\/p>\n The passages in Acts to which we already have referred are provided below in bold type, along with some surrounding verses to establish the\u00a0larger context<\/a>.<\/p>\n Acts 2:40\u00a0<\/sup>And with many other words he [Peter] testified and exhorted them, saying, \u201cBe saved from this perverse generation.\u201d\u00a041\u00a0<\/sup>Then those who gladly received his word were baptized; and that day about three thousand souls were added to them.\u00a042\u00a0<\/sup>And they continued steadfastly in the apostles\u2019 doctrine and fellowship, in the breaking of bread, and in prayers.\u00a043\u00a0<\/sup>Then fear came upon every soul, and many wonders and signs were done through the apostles.\u00a044\u00a0<\/sup>Now all who believed were together, and had all things in common,<\/strong>\u00a0<\/strong>45\u00a0<\/sup>and sold their possessions and goods, and divided them among all, as anyone had need.<\/strong><\/p>\n 46\u00a0<\/sup>So continuing daily with one accord in the temple, and breaking bread from house to house, they ate their food with gladness and simplicity of heart,\u00a047\u00a0<\/sup>praising God and having favor with all the people. And the Lord added to the church daily those who were being saved.<\/p>\n Acts 4:32\u00a0<\/sup>Now the multitude of those who believed were of one heart and one soul; neither did anyone say that any of the things he possessed was his own, but they had all things in common.\u00a033\u00a0<\/sup>And with great power the apostles gave witness to the resurrection of the Lord Jesus. And great grace was upon them all.\u00a034\u00a0<\/sup>Nor was there anyone among them who lacked; for all who were possessors of lands or houses sold them, and brought the proceeds of the things that were sold,<\/strong>\u00a0<\/strong>35\u00a0<\/sup>and laid them at the apostles\u2019 feet; and they distributed to each as anyone had need.<\/strong><\/p>\n 36\u00a0<\/sup>And Joses, who was also named Barnabas by the apostles (which is translated Son of Encouragement), a Levite of the country of Cyprus,\u00a037\u00a0<\/sup>having land, sold it, and brought the money and laid it at the apostles\u2019 feet.<\/p>\n Beyond these verses in Acts 2 and 4,\u00a0Acts 3:1\u20134:31, 5:1-11, and 6:1-7<\/a>\u00a0also are pertinent to our discussion. Further, we will not fully understand what transpired in the early church without being reminded of the Eighth and Tenth Commandments in Exodus 20:15,17. This means that the entire larger picture of what occurred and its underpinnings can be found in\u00a0Exodus 20:15,17; Acts 2:40\u20135:11; and 6:1-7<\/a>.<\/p>\n Through His written Word, God gives for us countless nuggets of truth regarding a host of matters, including\u2014surprisingly\u2014economic activity and economic systems. Even though it may sound attractive and enticing, social justice rhetoric is exposed as empty and misleading in light of the Bible. Consider these ten items.<\/p>\n Photo by Aaron Burden on Unsplash<\/p><\/div>\n First,\u00a0<\/strong>nothing in Scripture contradicts another part of Scripture. This was true in the days of the early church, just as it always has been true ever since God began revealing Himself through His Word.<\/p>\n The early church existed at a pivotal time. While God’s ceremonial law\u00a0was about to be ushered out<\/a>, His moral law would remain. Obedience to the law was not a requirement for salvation, but a\u00a0result of it<\/a>. The Ten Commandments still were valid principles for living, just as they are today. These\u00a0include<\/a>\u00a0the Eighth Commandment, “You shall not steal,” and the Tenth Commandment, “You shall not covet\u2026.” These two divine commands uphold property rights and are antithetical to socialism.<\/p>\n While here we won’t cite additional Bible passages that uphold economic freedom and property rights, we could\u2014and in future posts, we will. The Bible assumes, affirms, and authorizes personal economic freedom, both directly and indirectly. As former college professor Alvin J. Schmidt writes in his excellent work\u00a0How Christianity Changed the World,\u00a0<\/em>“There is not a single reference in either the Old or New Testament in which God denies economic freedom to people as do fascism, socialism, and communism.”5<\/sup><\/p>\n There is not a single reference in either the Old or New Testament in which God denies economic freedom to people as do fascism, socialism, and communism.<\/strong><\/span> Second,\u00a0<\/strong>Luke gives us an accurate record of what happened. Even so, the fact that for a short time believers in the early church contributed to and drew from a common store of goods does not, in itself, mean the Bible approves of what occurred, or that what happened represents God’s ideal. As our discussion continues to unfold, we will see that problems arose from this arrangement. A parallel example can be found in the polygamous marriages of the Old Testament. While God allowed polygamy to occur, even in some instances among His people, polygamy\u00a0does not<\/a>\u00a0represent His ideal for marriage. Marriage is one man and one woman committed to each other for life.<\/p>\n Third,<\/strong>\u00a0<\/strong>the generosity of church members arose in a context of a community of committed believers who feared God, praised God, and were overcome with a sense of awe regarding what He was doing in their midst. Generosity is commanded in Scripture (see\u00a0Ps. 112:5; Prov. 11:24-25; 19:17; 22:9; Luke 6:38; 12:29-34; Acts 20:35; 1 Cor. 9:11; Gal. 6:2; 1 Tim. 6:17-19; Heb. 13:16; 1 John 3:16-18<\/a>). Note carefully that if “giving” is coerced, it is not giving; nor is it charity. Socialism and its related systems advocate a forced redistribution of wealth and resources.<\/p>\n Fourth,<\/strong>\u00a0closely related to item #3 is a reality that completely refutes the notion the early church practiced socialism. When those involved in the early church “had all things in common,” none of the goods that made up the store of common resources was owned by the group from the outset; instead, each item of value, whether money or goods, was donated\u00a0freely and voluntarily.<\/em><\/p>\n If we fail to understand that the involuntary, coercive nature of socialism and its state socialist programs is highly incompatible with the economic practices that some of the early Christians engaged in when they\u00a0voluntarily\u00a0<\/em>‘had all things in common’ (Acts 2:44, NKJV), we may think that socialism is a good way to practice Christianity.\u2026[Yet] something that is done involuntarily or as a result of compulsion is no longer Christian.6<\/sup><\/p>\n nything done involuntarily or as a result of compulsion cannot be Christian.<\/strong><\/span> Fifth,<\/strong>\u00a0<\/strong>the free and voluntary donations came from individuals and families who owned them privately. This harks back to the property rights affirmed in the Eighth and Tenth Commandments. Government was not involved; nor was the community of believers considered to be owner of anything that was not donated. (Later, in item 8, we will look again at the fact that the government had nothing whatsoever to do with the church’s activities, except possibly in an extremely minor, indirect way.)<\/p>\n We see a clear affirmation of private property rights almost precisely at this point in the early church, in\u00a0Acts 5:1-11<\/a>, from none other than the apostle Peter himself. When donations were being made to the common treasury, Ananians and Sapphira, a husband and wife in the early church, sold a piece of property and brought a portion of the proceeds to the apostles. They claimed they were bringing the entire amount but actually held a portion back. Their primary offense wasn’t failing to donate all of the proceeds, but lying about it. To their own peril, they lied to God Himself.<\/p>\n The Death of Ananias by Raphael<\/p><\/div>\n Peter confronted Ananias about his treachery, saying, “Ananias, why has Satan filled your heart to lie to the Holy Spirit and keep back part of the price of the land for yourself?\u00a0While it remained, was it not your own? And after it was sold, was it not in your own control?<\/em>\u00a0Why have you conceived this thing in your heart? You have not lied to men but to God” (5:3-4<\/a>, emphasis added). Both Ananias and Sapphira died premature deaths as a result of their deception.<\/p>\n Again, note carefully\u2014it was\u00a0their deception<\/em>\u00a0that cost them their lives, not a failure to give a certain amount. It is clear that people\u00a0were not obligated<\/em>\u00a0to contribute to the treasury that was used to meet church members’ needs.<\/p>\n Sixth,<\/strong>\u00a0<\/strong>giving occurred periodically, as various needs arose. In other words, this was not a pre-planned redistribution of wealth with equalization of resources among all parties as the goal, as we would expect with a true experiment in socialism.7<\/sup><\/p>\n Rather, it was an effort\u2014actually these were\u00a0efforts<\/em>\u2014made among God’s people to meet real needs as they occurred within the body of Christ.\u00a0The believers “sold their possessions and goods, and divided them among all,\u00a0as anyone had need”<\/em>\u00a0<\/em>(2:45<\/a>, emphasis added).\u00a0Acts 4:35<\/a>\u00a0echoes this. “[T]hey distributed to each\u00a0as\u00a0anyone had need”\u00a0<\/em>(emphasis added).<\/p>\n The verb tenses in the text also are consistent with periodic giving and distribution.\u00a0The New Testament in the Language of the People\u00a0<\/em>accurately reflects this important detail:<\/p>\n Seventh,\u00a0<\/strong>Luke did not report that everyone\u2014or even that anyone\u2014in the community of believers was claiming that the property of each belonged to all, as socialism dictates. Instead, Luke reported that no one said “that any of the things he possessed was his own” (4:32<\/a>).10<\/sup>\u00a0The fact that (1) those who owned property didn’t consider it their own is very different from (2) those in need claiming ownership of property that wasn’t already theirs\u2014an integral component of socialism.<\/p>\n Lightstock<\/p><\/div>\n Luke was highlighting the attitude of those who gave, as well as the commitment of believers to steward responsibly all God had entrusted to them. We see this same attitude among gracious hosts and hostesses today. If the lady of the house greets a family who has come to visit by saying, “Welcome to our home; what’s ours is yours,” she isn’t relinquishing ownership of her house and everything in it to her family’s\u00a0guests. It’s especially true that she’s not relinquishing her family’s\u00a0right<\/em>\u00a0to private ownership. She’s simply being hospitable and expressing the willingness of the family to meet immediate needs. This was the attitude of the believers who sold their property and brought the revenue to the apostles. They knew people were more important than property\u2014and we need to realize this same thing today.11<\/sup><\/p>\n Eighth,<\/strong>\u00a0<\/strong>these gifts in the early church were spontaneous. By contrast, with socialism, taxation is orchestrated. Here no church leader or government authority concerned himself with administering resources to meet church members’ needs\u2014until the gifts started coming in. At that point, management of the resources became a concern for the church leaders only\u2014not the government.<\/p>\n What were the authorities in Jerusalem concerned about? They were persecuting the apostles for healing “a certain man lame from his mother’s womb” (3:2<\/a>) and attributing the miracle to Jesus Christ. Peter declared that “by the name of Jesus Christ of Nazareth, whom you crucified, whom God raised from the dead, by Him this man stands here before you whole” (4:10<\/a>; see\u00a02:40-4:37<\/a>\u00a0for the larger context). The authorities, therefore, were\u00a0laser-focused<\/a>\u00a0on how to keep the apostles from speaking publicly in Jesus’ name.<\/p>\n Likewise, as we might expect, the apostles’ primary concern, and the church’s, was that the church and the individuals in it would “with all boldness\u2026speak” the truth of God (see\u00a04:29<\/a>).<\/p>\n The persecution the authorities brought against the church drew church members closer together. With closer relationships, needs become known more readily, but that was the extent of the government’s involvement in the sharing of resources within the church.<\/p>\n Ninth,<\/strong>\u00a0those who gave to meet the needs of fellow church members laid their donations “at the apostles’ feet” (4:35<\/a>). That makes it a “slam dunk” that the church didn’t engage in socialism! In this 45-second audio clip from His sermon “The Bankruptcy of Socialism<\/a>,” Dr. D. James Kennedy explains.<\/p>\n D. James Kennedy<\/p><\/div>\n <\/p>\n
\n\u2014John Wesley<\/a>\u2014<\/p>\n
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\nThe Bible Speaks<\/h3>\n
Light from the Scriptures<\/h3>\n
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\n\u2014Alvin J. Schmidt\u2014<\/strong><\/span><\/p>\n
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It is difficult to overstate the importance of this point. Dr. Alvin Schmidt writes,<\/p>\n
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\n\u2014paraphrase of a statement made by Alvin Schmidt\u2014<\/strong><\/span><\/p>\n
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