Acts 6:4

oreign or Hellenistic Jews began to be jealous, that their widows were neglected in the daily ministration, that they either had not the proportion, or were not duly served; the Palestine Jews being partial to those of their own country. This shows that the community of goods could never have been designed to become general. Indeed, it was no ordinance of God; and, in any state of society, must be in general impracticable. The apostles, hearing of this murmuring, came to the resolution mentioned below. Verse 2 It is not reason - Ουκ αρεστον εστι, it is not pleasing, proper, or fitting, that we should leave the word of God, that we should give up ourselves, or confide to others, the doctrine of salvation which God has commanded us to preach unto the people. And serve tables - Become providers of daily bread for your widows and poor: others can do this, to whom our important office is not intrusted. Verse 3 Wherefore - look ye out among you seven men - Choose persons in whom ye can all confide, who will distribute the provisions impartially, and in due time; and let these persons be the objects of the choice both of the Hebrews and Hellenists, that all cause of murmuring and discontent may be done away. Though seven was a sacred number among the Jews, yet there does not appear to be any mystery intended here. Probably the seven men were to take each his day of service; and then there would be a superintendent for these widows, etc., for each day of the week. Of honest report - Μαρτυρουμενους Persons to whose character there is authentic testimony, well known and accredited. Full of the Holy Ghost - Saved into the spirit of the Gospel dispensation; and made partakers of that Holy Ghost by which the soul is sanctified, and endued with those graces which constitute the mind that was in Christ. And wisdom - Prudence, discretion, and economy; for mere piety and uprightness could not be sufficient, where so many must be pleased, and where frugality, impartiality, and liberality, must ever walk hand in hand. Whom we may appoint - Instead of καταστησωμεν, we may appoint, καταστησομεν, we shall appoint, is the reading of ABCDE, and several others. It makes, however, very little difference in the sense. Verse 4 We will give ourselves continually to prayer - Προσκαρτερησομεν, We will steadfastly and invariably attend, we will carefully keep our hearts to this work. The word is very emphatic. To prayer. - See this defined, Mat 6:5 (note). Even apostles could not live without prayer; they had no independent graces; what they had could not be retained without an increase; and for this increase they must make prayer and supplication, depending continually on their God. Ministry of the word - Διακονιᾳ του λογου, The deaconship of the word. The continual proclamation of the Gospel of their Lord; and, to make this effectual to the souls of the hearers, they must continue in prayer: a minister who does not pray much, studies in vain. The office of deacon, διακονος, came to the Christian from the Jewish Church. Every synagogue had at least three deacons, which were called פרנסים parnasim, from פרנס parnes, to feed, nourish, support, govern. The פרנס parnas, or deacon, was a sort of judge in the synagogue; and, in each, doctrine and wisdom were required, that they might be able to discern and give right judgment in things both sacred and civil. The חזן chazan, and שמש shamash, were also a sort of deacons. The first was the priest's deputy; and the last was, in some cases, the deputy of this deputy, or the sub-deacon. In the New Testament the apostles are called deacons, 2Cor 6:4; Eph 3:7; Col 1:23: see also 2Cor 11:15. Christ himself, the Shepherd and Bishop of souls, is called the deacon of the circumcision, λεγω δε Χριστον Ιησουν διακονον γεγενησθαι περιτομης, Rom 15:8. As the word implies to minister or serve, it was variously applied, and pointed out all those who were employed in helping the bodies or souls of men; whether apostles, bishops, or those whom we call deacons. Some remark that there were two orders of deacons: 1. Διακονοι της τραπιζης, deacons of the Table, whose business it was to take care of the alms collected in the Church, and distribute them among the poor, widows, etc. 2. Διακονοι του λογου, deacons of the Word, whose business it was to preach, and variously instruct the people. It seems that after the persecution raised against the apostolic Church, in consequence of which they became dispersed, the deaconship of tables ceased, as did also the community of goods; and Philip, who was one of these deacons, who at first served tables, betook himself entirely to preaching of the word: see Act 8:4, etc. In the primitive Church, it is sufficiently evident that the deacons gave the bread and wine in the Eucharist to the believers in the Church, and carried it to those who were absent, Just. Mar. Apol. ii. p. 162; they also preached, and in some cases administered baptism. See Suicer on the words Διακονος, Κηρυσσω, and Βαπτισμα. But it appears they did the two last by the special authority of the bishop. In the ancient Roman Church, and in the Romish Church, the number of seven deacons, in imitation of those appointed by the apostles, was kept up; and in the council of Neocaesarea it was decreed that this number should never be exceeded, even in the largest cities: vide Concil. Neocaesar. Canon. xiv. other Churches varied this number; and the Church of Constantinople had not less than one hundred. Deacons were ordained by the bishops, by imposition of hands. None was ordained deacon till he was twenty-five years of age, and we find that it was lawful for them to have wives. See Suicer under the word Διακονος, and see the note on Mat 20:26. In the Church of England, (the purest and nearest to the apostolical model in doctrine and discipline of all national Churches), a deacon receives ordination by the imposition of the hands of a bishop, in consequence of which he can preach, assist in the sacrament of the Lord's Supper, and in general perform any sacred office, except consecrating the elements, and pronouncing the absolution. No person in this Church can be ordained deacon till he be twenty-three years of age, unless by dispensation from the Abp. of Canterbury. There were deaconesses, both in the apostolic and primitive Church, who had principally the care of the women, and visited and ministered to them in those circumstances in which it would have been improper for a deacon to attend. They also assisted in preparing the female candidates for baptism. At present, the office for which the seven deacons were appointed is, in the Church of England, filled by the churchwardens and overseers of the poor; in other Churches and religious societies, by elders, stewards, etc., chosen by the people, and appointed by the minister. Verse 5 Stephen, a man full of faith and of the Holy Ghost - A person every way properly fitted for his work; and thus qualified to be the first martyr of the Christian Church. Nicolas, a proselyte of Antioch - A heathen Greek, who had not only believed in the God of Israel, but had also received circumcision, and consequently was a proselyte of the covenant; for, had he been only a proselyte of the gate, the Jews could not have associated with him. On the word proselyte, see the note on Exo 12:43. As this is the only proselyte mentioned here, we may presume that all the rest were native Jews. From this Nicolas, it is supposed that the sect called Nicolaitans, mentioned Rev 2:6, Rev 2:15, derived their origin. Dr. Lightfoot doubts this, and rather inclines to derive the name "from ניכולא nicola, let us eat together; those brutes encouraging each other to eat meats offered to idols, like those in Isa 22:13, who said, Let us eat flesh and drink wine, etc." Both Irenaeus and Epiphanius derive this sect from Nicolas the deacon. Clemens Alexandrinus gives this Nicolas a good character, even while he allows that the sect who taught the community of wives pretended to derive their origin from him. See on Rev 2:6 (note). Verse 6 And when they had prayed - Instead of και, and, the Codex Bezae reads οἱτινες, who, referring the act of praying to the apostles, which removes a sort of ambiguity. The apostles prayed for these persons, that they might in every respect be qualified for their office, and be made successful in it. And, when they had done this, they laid their hands upon them, and by this rite appointed them to their office. So then, it plainly appears that the choice of the Church was not sufficient: nor did the Church think it sufficient; but, as they knew their own members best, the apostles directed them, Act 6:3, to choose those persons whom they deemed best qualified, according to the criterion laid down by the apostles themselves, that they should be of honest report, and full of the Holy Ghost and wisdom. Let us examine the process of this business: 1. There was an evident necessity that there should be more helpers in this blessed work 2. The apostles called the disciples together, that they might consider of this necessity and provide for it, Act 6:3. 3. They directed the disciples to choose out from among themselves such persons as they judged the most proper for the work. 4. They gave them the criterion by which their choice should be directed; not any man, not every man, not their nearest relative, or best beloved friend; but such as were of honest report, whose public character was known to be unblemished; and men who were full of the Holy Ghost, the influence of which would keep all right within, and direct their hearts into all truth; and men who were known to be men of prudence and economy, for not every good and pious man may be proper for such a work. 5. Seven persons being chosen by the disciples, according to this criterion, are presented to the apostles for their approbation and confirmation. 6. The apostles, receiving them from the hands of the Church, consecrated them to God by prayer, imploring his blessing on them and their labor. 7. When this was done, they laid their hands upon them in the presence of the disciples, and thus appointed them to this sacred and important work; for it is evident they did not get their commission merely to serve tables, but to proclaim, in connection with and under the direction of the apostles, the word of life. Let no man say that any of the things here enumerated was unnecessary, and let no Church pretend or affect to do without them. 1. No preacher or minister should be provided till there is a place for him to labor in, and necessity for his labor. 2. Let none be imposed upon the Church of Christ who is not of that Church, well known and fully approved by that branch of it with which he was connected. 3. Let none be sent to publish salvation from sin, and the necessity of a holy life, whose moral character cannot bear the strictest scrutiny among his neighbors and acquaintance. 4. Let none, however moral, or well reported of, be sent to convert souls, who has not the most solid reason to believe that he is moved thereto by the Holy Ghost. 5. Let those who have the power to appoint see that the person be a man of wisdom, i.e. sound understanding - for a witling or a blockhead, however upright, will never make a Christian minister; and that he be a man of prudence, knowing how to direct his own concerns, and those of the Church of God, with discretion. 6. Let no private person, nor number of private members in a Church, presume to authorize such a person, though in every way qualified to preach the Gospel; for even the one hundred and twenty primitive disciples did not arrogate this to themselves. 7. Let the person be brought to those to whom God has given authority in the Church, and let them, after most solemnly invoking God, lay their hands upon him, according to the primitive and apostolic plan, and thus devote him to the work of the ministry. 8. Let such a one from that moment consider himself the property of God and his Church, and devote all his time, talents, and powers, to convert sinners, and build up believers in their most holy faith. 9. And let the Church of God consider such a person as legitimately and divinely sent, and receive him as the ambassador of Christ. Verse 7 The word of God increased - By such preachers as the apostles and these deacons, no wonder the doctrine of God increased - became widely diffused and generally known; in consequence of which, the number of the disciples must be greatly multiplied: for God will ever bless his own word, when ministered by those whom he has qualified to proclaim it. A great company of the priests were obedient to the faith - This was one of the greatest miracles wrought by the grace of Christ: that persons so intent on the destruction of Christ, his apostles, and his doctrine, should at last espouse that doctrine, is astonishing; and that they who had withstood the evidence of the miracles of Christ should have yielded to the doctrine of his death and resurrection, is worthy of note. And from this we may learn that it is not by miracles that sinners are to be converted unto God, but by the preaching of Christ dying for their offenses, and rising again for their justification. Instead of ἱερεων, priests, a few MSS., and the Syriac, read Ιουδαιων, Jews; for the copyists seem to be struck here with two difficulties: 1. That such persons as these priests could be converted. 2. That the word οχλος, company, or multitude, could with propriety be applied to this class, which must have been inconsiderable in their numbers, when compared with the rest of the Jews. To preserve the ancient reading, which is undoubtedly genuine, some have altered the text by conjecture; and, by putting a comma after οχλος, and a και before των ἱερεων, make the text read thus: And a great multitude, and some of the priests, were obedient to the faith. This conjecture is unnecessary, as there is no such difficulty here as to require so desperate an expedient, which is not recommended by the evidence of a single MS. or version. 1. The grace of Christ Jesus can save even a murderous Jewish priest: his death is a grand atonement for all crimes and for the worst of sinners. 2. In the twenty-four courses of priests, there was not a multitude merely, but multitudes: indeed the number of ecclesiastics at Jerusalem was enormous. A great company out of these might be converted, and yet multitudes be left behind. Verse 8 Stephen, full of faith and power - Instead of πιϚεως, faith, χαριτος, grace, is the reading of ABD, several others, the Syriac of Erpen, the Coptic, Armenian, Vulgate, and some of the fathers. This reading Griesbach has admitted into the text. Some MSS. join both readings. Stephen was full of faith - gave unlimited credence to the promises of his Lord; he was full of grace - receiving the fulfillment of those promises, he enjoyed much of the unction of the Divine Spirit, and much of the favor of his God; and, in consequence, he was full of power, δυναμεως, of the Divine energy by which he was enabled to work great wonders and miracles among the people. Verse 9 The synagogue - of the Libertines, etc. - That Jews and proselytes from various countries had now come up to Jerusalem to bring offerings, and to attend the feast of pentecost, we have already seen, Act 2:9-11. The persons mentioned here were foreign Jews, who appear to have had a synagogue peculiar to themselves at Jerusalem, in which they were accustomed to worship when they came to the public festivals. Various opinions have been entertained concerning the Libertines mentioned here: Bp. Pearce's view of the subject appears to me to be the most correct. "It is commonly thought that by this name is meant the sons of such Jews as had been slaves, and obtained their freedom by the favor of their masters; but it is to be observed that with these Libertines the Cyrenians and Alexandrians are here joined, as having one and the same synagogue for their public worship. And it being known that the Cyrenians ( Act 2:10 ) lived in Libya, and the Alexandrians in the neighborhood of it, it is most natural to look for the Libertines too in that part of the world. Accordingly we find Suidas, in his Lexicon, saying, upon the word Λιβερτινοι, that it is ονομα του εθνους, the name of a people. And in Gest. Collationis Carthagine habitae inter Catholicos et Donatistas, published with Optatus's works, Paris, 1679, (No. 201, and p. 57), we have these words: Victor episcopus Ecclesiae Catholicae Libertinensis dixit, Unitas est illic, publicam non latet conscientiam. Unity is there: all the world knows it. From these two passages it appears that there was in Libya a town or district called Libertina, whose inhabitants bore the name of Λιβερτινοι, Libertines, when Christianity prevailed there. They had an episcopal see among them, and the above-mentioned Victor was their bishop at the council of Carthage, in the reign of the Emperor Honorius. And from hence it seems probable that the town or district, and the people, existed in the time of which Luke is here speaking. They were Jews, (no doubt), and came up, as the Cyrenian and Alexandrian Jews did, to bring their offerings to Jerusalem, and to worship God in the temple there. Cunaeus, in his Rep. Hebr. ii. 23, says that the Jews who lived in Alexandria and Libya, and all other Jews who lived out of the Holy Land, except those of Babylon and its neighborhood, were held in great contempt by the Jews who inhabited Jerusalem and Judea; partly on account of their quitting their proper country, and partly on account of their using the Greek language, and being quite ignorant of the other. For these reasons it seems probable that the Libertines, Cyrenians, and Alexendrians, had a separate synagogue; (as perhaps the Cilicians and those of Asia had); the Jews of Jerusalem not suffering them to be present in their synagogues, or they not choosing to perform their public service in synagogues where a language was used which they did not understand." It is supposed, also, that these synagogues had theological, if not philosophical, schools attached to them; and that it was the disciples or scholars of these schools who came forward to dispute with Stephen, and were enraged because they were confounded. For it is not an uncommon custom with those who have a bad cause, which can neither stand the test of Scripture nor reason, to endeavor to support it by physical when logical force has failed; and thus: - "Prove their doctrine orthodox, By apostolic blows and knocks." In the reign of Queen Mary, when popery prevailed in this country, and the simplest women who had read the Bible were an overmatch for the greatest of the popish doctors; as they had neither Scripture nor reason to allege, they burned them alive, and thus terminated a controversy which they were unable to maintain. The same cause will ever produce the same effect: the Libertines, Cilicians, Cyrenians, and Alexandrians, pursued this course: Stephen confounded them by Scripture and reason, and they beat his brains out with stones! This was the most effectual way to silence a disputant whose wisdom they could not resist. In the same way were the Protestants treated, when by Scripture and reason they had shown the absurdity and wickedness of that anti-christian system which the fire and the sword were brought forth to establish. These persecutors professed great concern at first for the souls of those whom they variously tortured, and at last burned; but their tender mercies were cruel, and when they gave up the body to the flames, they most heartily consigned the soul to Satan. Scires sanguine natos: their conduct proclaimed their genealogy. Verse 10 They there not able to resist the wisdom, etc. - He was wise, well exercised and experienced, in Divine things; and, as appears by his defense, in the following chapter, well versed in the Jewish history. The spirit by which he spake was the Holy Spirit, and its power was irresistible. They were obliged either to yield to its teachings, or were confounded by its truth. Several MSS. add to this verse, because he reproved them with boldness, they could not resist the truth. This reading is not genuine, though it exists (but in different forms) in some good MSS. Verse 11 Then they suborned men - Ὑπεβαλον. They made underhand work; got associated to themselves profligate persons, who for money would swear any thing. Blasphemous words against Moses, and against God - This was the most deadly charge they could bring against him. We have already seen, Mat 9:4, that blasphemy, when against God, signifies speaking impiously of his nature, attributes, or works; and, when against men, it signifies speaking injuriously of their character, blasting their reputation, etc. These false witnesses came to prove that he had blasphemed Moses by representing him as an impostor, or the like; and God, by either denying his being, his providence, the justice of his government, etc. Verse 12 And they - The Libertines, etc., mentioned before, stirred up the people - raised a mob against him, and, to assist and countenance the mob, got the elders and scribes to conduct it, who thus made themselves one with the basest of the people, whom they collected; and then, altogether, without law or form of justice, rushed on the good man, seized him, and brought him to a council who, though they sat in the seat of judgment, were ready for every evil work. Verse 13 Against this holy place - The temple, that it shall be destroyed. And the law - That it cannot give life, nor save from death. It is very likely that they had heard him speak words to this amount, which were all as true as the spirit from which they proceeded; but they gave them a very false colouring, as we see in the succeeding verse. Verse 15 Saw his face, as it had been the face of an angel - Sayings like this are frequent among the Jewish writers, who represent God as distinguishing eminent men by causing a glory to shine from their faces. Rabbi Gedalia said that, "when Moses and Aaron came before Pharaoh, they appeared like those angels which minister before the face of the Lord; for their stature appeared greater, and the splendor of their faces was like the sun, and their eyes like the wheels of the sun; their beard like clusters of grapes, and their words like thunder and lightning; and that, through fear of them, those who were present fell to the earth." The like is said of Moses, in Debarim Rabba, fol. 75. that "when Sammael (Satan) came to Moses, the splendor of his face was like the sun, and himself resembled an angel of God." The reader may find several similar sayings in Schoettgen. It appears that the light and power of God which dwelt in his soul shone through his face, and God gave them this proof of the falsity of the testimony which was now before them; for, as the face of Stephen now shone as the face of Moses did when he came down from the mount, it was the fullest proof that he had not spoken blasphemous words either against Moses or God, else this splendor of heaven had not rested upon him. The history of the apostolic Church is a series of wonders. Every thing that could prevent such a Church from being established, or could overthrow it when established, is brought to bear against it. The instruments employed in its erection and defense had neither might nor power, but what came immediately from God. They work, and God works with them; the Church is founded and built up; and its adversaries, with every advantage in their favor, cannot overthrow it. Is it possible to look at this, without seeing the mighty hand of God in the whole? He permits devils and wicked men to work - to avail themselves of all their advantages, yet counterworks all their plots and designs, turns their weapons against themselves, and promotes his cause by the very means that were used to destroy it. How true is the saying, There is neither might nor counsel against the Lord! Introduction Stephen, being permitted to answer for himself relative to the charge of blasphemy brought against him by his accusers, gives a circumstantial relation of the call of Abraham, when he dwelt in Mesopotamia, in Charran, etc., Act 7:1-8. The history of Jacob and Joseph, Act 7:9-17. The persecution of their fathers in Egypt, Act 7:18, Act 7:19. The history of Moses and his acts till the exodus from Egypt, vv. 20-37. The rebellion and idolatry of the Israelites in the wilderness, Act 7:38-43 The erection of the tabernacle of witness, which continued till the time of David, Act 7:44-46. Of the temple built by Solomon for that God who cannot be confined to temples built by hands, Act 7:47-50. Being probably interrupted in the prosecution of his discourse, he urges home the charge of rebellion against God, persecution of his prophets, the murder of Christ, and neglect of their own law against them, Act 7:51-53. They are filled with indignation, and proceed to violence, Act 7:54. He sees the glory of God, and Christ at the right hand of the Father; and declares the glorious vision, Act 7:55, Act 7:56. They rush upon him, drag him out of the city, and stone him, Act 7:57, Act 7:58. He involves the Lord Jesus, prays for his murderers, and expires, Act 7:59, Act 7:60. Verse 1 Are these things so? - Hast thou predicted the destruction of the temple? And hast thou said that Jesus of Nazareth shall change our customs, abolish our religious rites and temple service? Hast thou spoken these blasphemous things against Moses, and against God? Here was some color of justice; for Stephen was permitted to defend himself. And, in order to do this he thought it best to enter into a detail of their history from the commencement of their nation; and thus show how kindly God had dealt with them, and how ungraciously they and their fathers had requited Him. And all this naturally led him to the conclusion, that God could no longer bear with a people the cup of whose iniquity had been long overflowing; and therefore they might expect to find wrath, without mixture of mercy. But how could St. Luke get all this circumstantial account? He might have been present, and heard the whole; or, more probably,

The Appointment of Deacons. 1 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 ministration. 2 Then the twelve called the multitude of the disciples unto them, and said, It is not reason that we should leave the word of God, and serve tables. 3 Wherefore, brethren, look ye out among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business. 4 But we will give ourselves continually to prayer, and to the ministry of the word. 5 And the saying pleased the whole multitude: and they chose Stephen, a man full of faith and of the Holy Ghost, and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicolas a proselyte of Antioch: 6 Whom they set before the apostles: and when they had prayed, they laid their hands on them. 7 And the word of God increased; and the number of the disciples multiplied in Jerusalem greatly; and a great company of the priests were obedient to the faith. Having seen the church's struggles with her enemies, and triumphed with her in her victories, we now come to take a view of the administration of her affairs at home; and here we have, I. An unhappy disagreement among some of the church-members, which might have been of ill consequence, but was prudently accommodated and taken up in time ( v. 1 ): When the number of the disciples (for so Christians were at first called, learners of Christ) was multiplied to many thousands in Jerusalem, there arose a murmuring. 1. It does our hearts good to find that the number of the disciples is multiplied, as, no doubt, it vexed the priests and Sadducees to the heart to see it. The opposition that the preaching of the gospel met with, instead of checking its progress, contributed to the success of it; and this infant Christian church, like the infant Jewish church in Egypt, the more it was afflicted, the more it multiplied. The preachers were beaten, threatened, and abused, and yet the people received their doctrine, invited, no doubt, thereto by their wonderful patience and cheerfulness under their trials, which convinced men that they were borne up and carried on by a better spirit than their own. 2. Yet it casts a damp upon us to find that the multiplying of the disciples proves an occasion of discord. Hitherto they were all with one accord. This had been often taken notice of to their honour; but now that they were multiplied, they began to murmur; as in the old world, when men began to multiply, they corrupted themselves. Thou hast multiplied the nation, and not increased their joy, Isa. ix. 3 . When Abraham and Lot increased their families, there was a strife between their herdsmen; so it was here: There arose a murmuring, not an open falling out, but a secret heart-burning. (1.) The complainants were the Grecians, or Hellenists, against the Hebrews —the Jews that were scattered in Greece, and other parts, who ordinarily spoke the Greek tongue, and read the Old Testament in the Greek version, and not the original Hebrew, many of whom being at Jerusalem at the feast embraced the faith of Christ, and were added to the church, and so continued there. These complained against the Hebrews, the native Jews, that used the original Hebrew of the Old Testament. Some of each of these became Christians, and, it seems, their joint-embracing of the faith of Christ did not prevail, as it ought to have done, to extinguish the little jealousies they had one of another before their conversion, but they retained somewhat of that old leaven; not understanding, or not remembering, that in Christ Jesus there is neither Greek nor Jew, no distinction of Hebrew and Hellenist, but all are alike welcome to Christ, and should be, for his sake, dear to one another. (2.) The complaint of these Grecians was that their widows were neglected in the daily administration, that is in the distribution of the public charity, and the Hebrew widows had more care taken of them. Observe, The first contention in the Christian church was about a money-matter; but it is a pity that the little things of this world should be makebates among those that profess to be taken up with the great things of another world. A great deal of money was gathered for the relief of the poor, but, as often happens in such cases, it was impossible to please every body in the laying of it out. The apostles, at whose feet it was laid, did their best to dispose of it so as to answer the intentions of the donors, and no doubt designed to do it with the utmost impartiality, and were far from respecting the Hebrews more than the Grecians; and yet here they are complained to, and tacitly complained of, that the Grecian widows were neglected; though they were as real objects of charity, yet they had not so much allowed them, or not to so many, or not so duly paid them, as the Hebrews. Now, [1.] Perhaps this complaint was groundless and unjust, and there was no cause for it; but those who, upon any account, lie under disadvantages (as the Grecian Jews did, in comparison with those that were Hebrews of the Hebrews) are apt to be jealous that they are slighted when really they are not so; and it is the common fault of poor people that, instead of being thankful for what is given them, they are querulous and clamorous, and apt to find fault that more is not given them, or that more is given to others than to them; and there are envy and covetousness, those roots of bitterness, to be found among the poor as well as among the rich, notwithstanding the humbling providences they are under, and should accommodate themselves to. But, [2.] We will suppose there might be some occasion for their complaint. First, Some suggest that though their other poor were well provided for, yet their widows were neglected, because the managers governed themselves by an ancient rule which the Hebrews observed, that a widow was to be maintained by her husband's children. See 1 Tim. v. 4 . But, Secondly, I take it that the widows are here put for all the poor, because many of those that were in the church-book, and received alms, were widows, who were well provided for by the industry of their husbands while they lived, but were reduced to straits when they were gone. As those that have the administration of public justice ought in a particular manner to protect widows from injury ( Isa. i. 17 ; Luke xviii. 3 ); so those that have the administration of public charity ought in a particular manner to provide for widows what is necessary. See 1 Tim. v. 3 . And observe, The widows here, and the other poor, had a daily ministration; perhaps they wanted forecast, and could not save for hereafter, and therefore the managers of the fund, in kindness to them, gave them day by day their daily bread; they lived from hand to mouth. Now, it seems, the Grecian widows were, comparatively, neglected. Perhaps those that disposed of the money considered that there was more brought into the fund by the rich Hebrews than by the rich Grecians, who had not estates to sell, as the Hebrews had, and therefore the poor Grecians should have less out of the fund; this, though there was some tolerant reason for it, they thought hard and unfair. Note, In the best-ordered church in the world there will be something amiss, some mal—administration or other, some grievances, or at least some complaints; those are the best that have the least and the fewest. II. The happy accommodating of this matter, and the expedient pitched upon for the taking away of the cause of this murmuring. The apostles had hitherto the directing of the matter. Applications were made to them, and appeals in cases of grievances. They were obliged to employ persons under them, who did not take all the care they might have taken, nor were so well fortified as they should have been against temptations to partiality; and therefore some persons must be chosen to manage this matter who have more leisure to attend to it than the apostles had, and were better qualified for the trust than those whom the apostles employed were. Now observe, 1. How the method was proposed by the apostles: They called the multitude of the disciples unto them, the heads of the congregations of Christians in Jerusalem, the principal leading men. The twelve themselves would not determine any thing without them, for in multitude of counsellors there is safety; and in an affair of this nature those might be best able to advise who were more conversant in the affairs of this life than the apostles were. (1.) The apostles urge that they could by no means admit so great a diversion, as this would be, from their great work ( v. 2 ): It is not reasonable that we should leave the word of God and serve tables. The receiving and paying of money was serving tables, too like the tables of the money-changers in the temple. This was foreign to the business which the apostles were called to. They were to preach the word of God; and though they had not such occasion to study for what they preached as we have (it being given in that same hour what they should speak ), yet they thought that was work enough for a whole man, and to employ all their thoughts, and cares, and time, though one man of them was more than ten of us, than ten thousand. If they serve tables, they must, in some measure, leave the word of God; they could not attend their preaching work so closely as they ought. Pectora nostra duas non admittentia curas—These minds of ours admit not of two distinct anxious employments. Though this serving of tables was for pious uses, and serving the charity of rich Christians and the necessity of poor Christians, and in both serving Christ, yet the apostles would not take so much time from their preaching as this would require. They will no more be drawn from their preaching by the money laid at their feet than they will be driven from it by the stripes laid on their backs. While the number of the disciples was small, the apostles might manage this matter without making it any considerable interruption to their main business; but, now that their number was increased, they could not do it. It is not reason, ouk areston estin — it is not fit, or commendable, that we should neglect the business of feeding souls with the bread of life, to attend the business of relieving the bodies of the poor. Note, Preaching the gospel is the best work, and the most proper and needful that a minister can be employed in, and that which he must give himself wholly to ( 1 Tim. iv. 15 ), which that he may do, he must not entangle himself in the affairs of this life ( 2 Tim. ii. 4 ), no, not in the outward business of the house of God, Neh. xi. 16 . (2.) They therefore desire that seven men might be chosen, well qualified for the purpose, whose business it should be to serve tables, diakonein trapezais — to be deacons to the tables, v. 2 . The business must be minded, must be better minded than it had been, and than the apostles could mind it; and therefore proper persons must be occasionally employed in the word, and prayer, were not so entirely devoted to it as the apostles were; and these must take care of the church's stock—must review, and pay, and keep accounts—must buy those things which they had need of against the feast ( John xiii. 29 ), and attend to all those things which are necessary in ordine ad spiritualia—in order to spiritual exercises, that every thing might be done decently and in order, and no person nor thing neglected. Now, [1.] The persons must be duly qualified. The people are to choose, and the apostles to ordain; but the people have no authority to choose, nor the apostles to ordain, men utterly unfit for the office: Look out seven men; so many they thought might suffice for the present, more might be added afterwards if there were occasion. These must be, First, Of honest report, men free from scandal, that were looked upon by their neighbours as men of integrity, and faithful men, well attested, as men that might be trusted, not under a blemish for any vice, but, on the contrary, well spoken of for every thing that is virtuous and praiseworthy; martyroumenous — men that can produce good testimonials concerning their conversation. Note, Those that are employed in any office in the church ought to be men of honest report, of a blameless, nay, of an admirable character, which is requisite not only to the credit of their office, but to the due discharge of it. Secondly, They must be full of the Holy Ghost, must be filled with those gifts and graces of the Holy Ghost which were necessary to the right management of this trust. They must not only be honest men, but they must be men of ability and men of courage; such as were to be made judges in Israel ( Exod. xviii. 21 ), able men, fearing God; men of truth, and hating covetousness; and hereby appearing to be full of the Holy Ghost. Thirdly, They must be full of wisdom. It was not enough that they were honest, good men, but they must be discreet, judicious men, that could not be imposed upon, and would order things for the best, and with consideration: full of the Holy Ghost, and wisdom, that is, of the Holy Ghost as a Spirit of wisdom. We find the word of wisdom given by the Spirit, as distinct form the word of knowledge by the same Spirit, 1 Cor. xii. 8 . Those must be full of wisdom who are entrusted with public money, that it may be disposed of, not only with fidelity, but with frugality. [2.] The people must nominate the persons: " Look you out among yourselves seven men; consider among yourselves who are the fittest for such a trust, and whom you can with the most satisfaction confide in." They might be presumed to know better, or at least were fitter to enquire, what character men had, than the apostles; and therefore they are entrusted with the choice. [3.] They apostles will ordain them to the service, will give them their charge, that they may know what they have to do and make conscience of doing it, and give them their authority, that the persons concerned may know whom they are to apply to, and submit to, in affairs of that nature: Men, whom we may appoint. In many editions of our English Bibles there has been an error of the press here; for they have read it, whom ye may appoint, as if the power were in the people; whereas it was certainly in the apostles: whom we may appoint over this business, to take care of it, and to see that there be neither waste nor want. (3.) The apostles engage to addict themselves wholly to their work as ministers, and the more closely if they can but get fairly quit of this troublesome office ( v. 4 ): We will give ourselves continually to prayer, and to the ministry of the word. See here, [1.] What are the two great gospel ordinances— the word, and prayer; by these two communion between God and his people is kept up and maintained; by the word he speaks to them, and by prayer they speak to him; and these have a mutual reference to each other. By these two the kingdom of Christ must be advanced, and additions made to it; we must prophesy upon the dry bones, and then pray for a spirit of life from God to enter into them. By the word and prayer other ordinances are sanctified to us, and sacraments have their efficacy. [2.] What is the great business of gospel ministers—to give themselves continually to prayer, and to the ministry of the word; they must still be either fitting and furnishing themselves for those services, or employing themselves in them; either publicly or privately; in the stated times, or out of them. They must be God's mouth to the people in the ministry of the word, and the people's mouth to God in prayer. In order to the conviction and conversion of sinners, and the edification and consolation of saints, we must not only offer up our prayers for them, but we must minister the word to them, seconding our prayers with our endeavours, in the use of appointed means. Nor must we only minister the word to them, but we must pray for them, that it may be effectual; for God's grace can do all without our preaching, but our preaching can do nothing without God's grace. The apostles were endued with extraordinary gifts of the Holy Ghost, tongues and miracles; and yet that to which they gave themselves continually was preaching and praying, by which they might edify the church: and those ministers, without doubt, are the successors of the apostles (not in the plenitude of the apostolical power—those are daring usurpers who pretend to this, but in the best and most excellent of the apostolical works) who give themselves continually to prayer, and to the ministry of the word; and such Christ will always be with, even to the end of the world. 2. How this proposal was agreed to, and presently put in execution, by the disciples. It was not imposed upon them by an absolute power, though they might have been bold in Christ to do this ( Philem. 8 ), but proposed, as that which was highly convenient, and then the saying pleased the whole multitude, v. 5 . It pleased them to see the apostles so willing to have themselves discharged from intermeddling in secular affairs, and to transmit them to others; it pleased them to hear that they would give themselves to the word and prayer; and therefore they neither disputed the matter nor deferred the execution of it. (1.) They pitched upon the persons. It is not probable that they all cast their eye upon the same men. Everyone had his friend, whom he thought well of. But the majority of votes fell upon the persons here named; and the rest both of the candidates and the electors acquiesced, and made no disturbance, as the members of societies in such cases ought to do. An apostle, who was an extraordinary officer, was chosen by lot, which is more immediately the act of God; but the overseers of the poor were chosen by the suffrage of the people, in which yet a regard is to be had to the providence of God, who has all men's hearts and tongues in his hand. We have a list of the persons chosen. Some think they were such as were before of the seventy disciples; but this is not likely, for they were ordained by Christ himself, long since, to preach the gospel; and there was not more reason that they should leave the word of God to serve tables than that the apostles should. It is therefore more probable that they were of those that were converted since the pouring out of the Spirit; for it was promised to all that would be baptized that they should receive the gift of the Holy Ghost; and the gift, according to that promise, is that fulness of the Holy Ghost which was required in those that were to be chosen to this service. We may further conjecture, concerning these seven, [1.] That they were such as had sold their estates, and brought the money into the common stock; for cæteris paribus—other things being equal, those were fittest to be entrusted with the distribution of it who had been most generous in the contribution to it. [2.] That these seven were all of the Grecian or Hellenist Jews, for they have all Greek names, and this would be most likely to silence the murmurings of the Grecians (which occasioned this institution), to have the trust lodged in those that were foreigners, like themselves, who would be sure not to neglect them. Nicolas, it is plain, was one of them, for he was a proselyte of Antioch; and some think the manner of expression intimates that they were all proselytes of Jerusalem, as he was of Antioch. The first named is Stephen, the glory of these septemviri, a man full of faith and of the Holy Ghost; he had a strong faith in the doctrine of Christ, and was full of it above most; full of fidelity, full of courage (so some), for he was full of the Holy Ghost, of his gifts and graces. He was an extraordinary man, and excelled in every thing that was good; his name signifies a crown. Phillip is put next, because he, having used this office of a deacon well, thereby obtained a good degree, and was afterwards ordained to the office of an evangelist, a companion and assistant to the apostles, for so he is expressly called, ch. xxi. 8 . Compare Eph. iv. 11 . And his preaching and baptizing (which we read of ch. viii. 12 ) were certainly not as a deacon (for it is plain that that office was serving tables, in opposition to the ministry of the word ), but as an evangelist; and, when he was preferred to that office, we have reason to think he quitted this office, as incompatible with that. As for Stephen, nothing we find done by him proves him to be a preacher of the gospel; for he only disputes in the schools, and pleads for his life at the bar, v. 9 , and ch. vii. 2 . The last named is Nicolas, who, some say, afterwards degenerated (as the Judas among these seven) and was the founder of the sect of the Nicolaitans which we read of ( Rev. ii. 6 , 15 ), and which Christ there says, once and again, was a thing he hated. But some of the ancients clear him from this charge, and tell us that, though that vile impure sect denominated themselves from him, yet it was unjustly, and because he only insisted much upon it that those that had wives should be as though they had none, thence they wickedly inferred that those that had wives should have them in common, which therefore Tertullian, when he speaks of the community of goods, particularly excepts: Omnia indiscreta apud nos, præter uxores—All things are common among us, except our wives. —Apol. cap, 39. (2.) The apostles appointed them to this work of serving tables for the present, v. 6 . The people presented them to the apostles, who approved their choice, and ordained them. [1.] They prayed with them, and for them, that God would give them more and more of the Holy Ghost and of wisdom—that he would qualify them for the service to which they were called, and own them in it, and make them thereby a blessing to the church, and particularly to the poor of the flock. All that are employed in the service of the church ought to be committed to the conduct of the divine grace by the prayers of the church. [2.] They laid their hands on them, that is, they blessed them in the name of the Lord, for laying on hands was used in blessing; so Jacob blessed both the sons of Joseph; and, without controversy, the less is blessed of the greater ( Heb. vii. 7 ); the deacons are blessed by the apostles, and the overseers of the poor by the pastors of the congregation. Having by prayer implored a blessing upon them, they did by the laying on of hands assure them that the blessing was conferred in answer to the prayer; and this was giving them authority to execute that office, and laying an obligation upon the people to be observant of them therein. III. The advancement of the church hereupon. When things were thus put into good order in the church (grievances were redressed and discontents silenced) then religion got ground, v. 7 . 1. The word of God increased. Now that the apostles resolved to stick more closely than ever to their preaching, it spread the gospel further, and brought it home with the more power. Ministers disentangling themselves from secular employments, and addicting themselves entirely and vigorously to their work, will contribute very much, as a means, to the success of the gospel. The word of God is said to increase as the seed sown increases when it comes up again thirty, sixty, a hundred fold. 2. Christians became numerous: The number of the disciples multiplied in Jerusalem greatly. When Christ was upon earth, his ministry had least success in Jerusalem; yet now that city affords most converts. God has his remnant even in the worst of places. 3. A great company of the priests were obedient to the faith. Then is the word and grace of God greatly magnified when those are wrought upon by it that were least likely, as the priests here, who either had opposed it, or at least were linked in with those that had. The priests, whose preferments arose from the law of Moses, were yet willing to let them go for the gospel of Christ; and, it should seem, they came in a body; many of them agreed together, for the keeping up of one another's credit, and the strengthening of one another's hands, to join at once in giving up their names to Christ: polis ochlos — a great crowd of priests were, by the grace of God helped over their prejudices, and were obedient to the faith, so their conversion is described. (1.) They embraced the doctrine of the gospel; their understandings were captivated to the power of the truths of Christ, and every opposing objecting thought brought into obedience to him, 2 Cor. x. 4, 5 . The gospel is said to be made known for the obedience of faith, Rom. xvi. 26 . Faith is an act of obedience, for this is God's commandment, that we believe, 1 John iii. 23 . (2.) They evinced the sincerity of their believing the gospel of Christ by a cheerful compliance with all the rules and precepts of the gospel. The design of the gospel is to refine and reform our hearts and lives; faith gives law to us, and we must be obedient to it.

We will constantly attend to prayer, and to the ministry of the word - This is doubtless the proper business of a Christian bishop: to speak to God in prayer; to men in preaching his word, as an ambassador for Christ.

But we will give ourselves continually. The original expression here used denotes intense and persevering application to a thing, or unwearied effort in it. Acts 1:14. It means that the apostles meant to make this their constant and main object, undistracted by the cares of life, and even by attention to the temporal wants of the church. To prayer. Whether this means private or public prayer cannot be certainly determined. The passage, however, would rather incline us to suppose that the latter was meant, as it is immediately connected with preaching. If so, then the phrase denotes that they would give themselves to the duties of their office, one part of which was public prayer, and another preaching. Still it is to be believed that the apostles felt the need of secret prayer, and practised it, as preparatory to their public preaching. And to the ministry of the word. To preaching the gospel; or communicating the message of eternal life to the world. The word ministry --διακονια--properly denotes the employment of a servant, and is given to the preachers of the gospel because they are employed in this service as the servants of God, and of the church. We have here a view of what the apostles thought to be the proper work of the ministry. They were set apart to this work. It was their main, their only employment. To this their lives were to be devoted, and both by their example and their writings they have shown that it was on this principle they acted. Comp. 1Timm 4:15,16, 2Ti 4:2. It follows, also, that if their time and talents were to be wholly devoted to this work, it was reasonable that they should receive competent support from the churches, and this reasonable claim is often urged by the apostles. See 1Cor 9:7-14, Gal 6:6. (e) "give ourselves" 1Timm 4:15 Verse 5.