I'm posting this information because its quite new to me. Is it true from what we know from that period in history in Jerusalem? The author is no slouch and seems to have done a lot of research....?? You can check him out on the link.
Long article for those interested.
"In those days when the number of disciples was increasing, the Hellenists among them complained against the Hebrews because their widows were being overlooked in the daily distribution of food." The incipient Messianic movement had grown almost as large as the contemporary Pharisaic party. It may be that it was now the year 32, and the situation demanded internal organization.
The Jews' system of social welfare also provided a model for the organization of the first Christian congregations. In Jerusalem there was a special synagogue welfare system. Every Friday it distributed a week's supply of food to the poor of the city. Outsiders also received daily rations if they were considered entitled to them. The first Christians had also organized themselves separately, so that the needs of their widows and poor were taken into account. For this purpose the church arranged its own collections. We are told that believers "had everything in common. Selling their possessions and goods, they gave to anyone as he had need" (Acts 2:44-45).
The Essenes had a similar system of relief. They did not forbid private property; their community defined what each person needed. The Damascus Document 14:10-15 tells that the Essenes gave "the salary of two days each month" for distribution to the poor. And if anyone "lies knowingly concerning goods" (yeshaqqer behon), he should be excluded from the community and sentenced to lose "a quarter of his bread." The story of Ananias and Sapphira in Acts 5:1-11 is comparable with the problems encountered by the Essenes.
In addition, it is good to know that at that time Israelite towns and villages then chose a group of seven persons to function as a kind of executive committee and represent their area before Roman civil servants. These local leaders were called "shivah tuvei ha-ir", that is, to translate freely, "the seven best of the city." When Josephus, as supreme commander of Galilee, was preparing for war against the Romans he also chose seventy subordinate commanders who were responsible for the defence of different villages and "seven individuals in each city to adjudicate upon petty disputes."