A verse by verse commentary on Acts chapter 6 dealing with the choosing of the seven deacons, and the seizing of Stephen who became the first Christian martyr.

1. ACTS 6 COMME TARY
EDITED BY GLE PEASE
The Choosing of the Seven
1 In those days when the number of disciples was
increasing, the Hellenistic Jews[a] among them
complained against the Hebraic Jews because
their widows were being overlooked in the daily
distribution of food.
OTES, "If the *Devil cannot cause problems from outside the church, he will
cause problems among church members. In the time of Christ, there were many
*Jews who lived all over the world. People called this the dispersion. People thought
that it was very good to die in Jerusalem. Many of the *Jews of the dispersion came
to Jerusalem when they were old. They wanted to die there. ow there were many
people who belonged to the church. Some were *Jews who had grown up in *Judea
or *Galilee. Many other *Jews from the dispersion also now lived in Jerusalem.
There were many widows. These people had lived for all of their lives in other
countries. They had different customs. We must not be surprised that there were
problems among them. There were protests. The *Jews who spoke Greek said that
some people did not pay attention to their widows. Every day they gave food to some
people, but not to those widows. This is typical of many quarrels in the church since
that time.
James 2:14-17 My friends, a man may say that he trusts God. But he does nothing
good. That is no good. Trust like that cannot *save him. Suppose a brother or sister
has no clothes and daily food. Perhaps one of you will say to him, ‘Go, I wish you
well. Keep warm and eat well.’ If you do nothing to help that person, that is no
good. In the same way, trust by itself, with no action, is of no use.
Here we see the reality of life, even for Christians. When there are more of them,
there are more problems. People are problems because they have needs, and because
even believers are basically self centered, the needs of others can be neglected.
Increasing numbers means increasing needs and responsibilities, and usually it
takes some time before people get upset enough to complain. It is good, however,
that at some point someone does complain, for only when there is a complaint will
there be a response to it that can lead to a solution. Complainers can actually benefit
the church, for by their complaint they call attention to a need that has to be met,
and this motivates caring people to come up with a plan to do something about the

2. complaint. There was already a system for taking care of the needs of widows, but it
was slanted toward the locals and that was the problem.
It is understandable that the problem arose because the growth of the church was so
great that it was bound to lead to neglect. The 120 disciples on Pentecost was
multiplied to 3000 that very day, and then 5000 more were added shortly after.
There was just a multitude of men and women coming into the church, and they
were from different background within both Judaism and the Gentile world. The
problem here was with Jews who were from a Grecian background. They were born
and raised outside of Palestine, and came to Palestine for Pentecost where they
became Christians. The Jews from a Hebrew background would feel superior to
those with a Gentile upbringing, and so it was natural to serve their own kind first.
The Jews who spoke Hebrew and lived in the land of Israel would feel more worthy
of the best treatment. The Jews who lived in Gentile lands and spoke Greek would
seem inferior and come in second place. The idea of equality of all believers was a
new concept and took time to become a reality in practice. We all tend to be partial
to those most like us in our language and culture, and that was what led to the first
problem we have on record in the early church.
It also makes sense that the Grecian widows would be more likely to be neglected
because the Hebrew Jews were used to having the poor receive daily provisions and
so it was life as usual for them, but for the Greek speaking widows it was an
addition to the usual, and, therefore, unusual. The Hebrew Jews would fit more into
the traditions of the land, but the Grecian Jews would be outsiders coming into the
program, and with less familiarity being they were not native to the land or the
program. Maimonides, the ancient Jewish scholar wrote this about the common
practice of the Jews. "They appoint collectors, who receive "every day," from every
court, a piece of bread, or any sort of food, or fruit, or money, from whomsoever
that offers freely for the time; and they divide that which is collected, "in the
evening," among the poor, and they give to every poor person of it "his daily
sustenance"; and this is called ywxmt, "Tamchui," or 'the alms dish.'” Barclay
makes this strong statement: “ o nation has ever had a greater sense of
responsibility for the less fortunate brethren than the Jews.”The Christians would
just naturally keep on with what was a compassionate program to care for the needs
of the poor.
The point is, it was not out of malice toward outsiders that they were neglected, but
the natural result of so many outsiders coming into the church that was at first
almost entirely Jews from the area. These Jews had property to sell to aid the poor,
but those from other lands would be without anything to fall back on, and so there
would be more resources available for the local people. The problem was one that
was perfectly natural under the circumstances, and the main thing is that it was a
problem that was taken care of and not put on the back burner. It is possible to
make the Hebrew Jews guilty of partiality and the Hellenist Jews guilty of being
complainers, but it is reading too much into the text. It is better to see the whole
situation as a natural working out of the problem of rapid growth in the church.

3. WIDOWS I THE BIBLE
God takes the care of widows very seriously, and gives stern warning to those who
are tempted to take advantage of their weakness. Here is what he says in Exodus 22:
“Ex. 22:21 And you shall not wrong a stranger or oppress him, for you were
strangers in the land of Egypt. 22 You shall not afflict any widow or orphan. 23 If
you afflict him at all, and if he does cry out to Me, I will surely hear his cry; 24 and
My anger will be kindled, and I will kill you with the sword; and your wives shall
become widows and your children fatherless.” In other words, treat them badly and
you will end up as them, for God will treat badly those who treat them badly.
Mal. 3:5 shows that those who mistreat the widow are among the worst of sinners.
“Then I will draw near to you for judgment; and I will be a swift witness against the
sorcerers and against the adulterers and against those who swear falsely, and
against those who oppress the wage earner in his wages, the widow and the orphan,
and those who turn aside the alien, and do not fear Me, says the Lord of hosts.”
We need to keep in mind that the widow of Bible times was far more vulnerable
than those who live today. Without a mate they were at the mercy of those who
would take advantage of them. They had to rely on others for survival. Today we
have insurance and inheritance that makes many a widow comparatively wealthy
and self-sufficient. In Bible times they were among the poorest and least self-
sufficient. evertheless, God takes very seriously the loss that a widow has suffered
in losing a mate and being on her own. It is not natural for her to be alone, and so
she has a special place in God’s compassion. There are no similar laws and concerns
for the widower in the Bible, and this makes it clear that women experience a much
greater hardship in being left without a mate.
Success in Church growth brings problems and so successful ministry is constantly
dealing with problem solving.
Give us this day our daily bread made more sense in that day when food
distribution was a day by day matter. What is fair for all is an obligation of the
church to achieve. We see here the value of just protest for it calls attention to a
problem. Suffering in silence is only a virtue to a point. The first problem in the
church was not theological but social, and this has been a problem ever since in
striving to treat all people fairly. Organization developed out of problem solving.
Here was a church run by the Apostles and they still had complaints, so what can
you expect in any other church. Many get neglected not for lack of caring but for
lack of organization. There are two few people involved in meeting the need.
The transition to the Gentile world began with Jews living in the Gentile world.
Matthias is called one of the 12 and so there is no issue of Paul being one of the 12.

4. Even the Apostles could not do everything well. The personal Gospel and the social
Gospel are equally vital ministeries, but no one can do both well. It would be folly
for the Apostles to complain against the deacons for not preaching and teaching, but
just delivering groceries. There are multiple purposes of the church in the world.
BAR ES, "In those days ... - The first part of this chapter contains an account of
the appointment of “deacons.” It may be asked, perhaps, why the apostles did not
appoint these officers at the first organization of the church? To this, question we may
reply, that it was better to defer the appointment until an occasion should occur when it
would appear to be manifestly necessary and proper. When the church was small, its
alms could be distributed by the apostles themselves without difficulty But when it was
greatly increased when its charities were multiplied; and when the distribution might
give rise to contentions, it was necessary that this matter should be entrusted to the
hands of “laymen,” and that the “ministry” should be freed from all embarrassment, and
all suspicions of dishonesty and unfairness in regard to pecuniary matters. It has never
been found to be wise that the temporal affairs of the church should be entrusted in any
considerable degree to the clergy, and they should be freed from such sources of
difficulty and embarrassment.
Was multiplied - By the accession of the three thousand on the day of Pentecost,
and of those who were subsequently added, Act_4:4; Act_5:14.
A murmuring - A complaint - as if there had been partiality in the distribution.
Of the Grecians - There has been much diversity of opinion in regard to these
persons, whether they were “Jews” who had lived among the Gentiles, and who spoke
the Greek language, or whether they were proselytes from the Gentiles. The former is
probably the correct opinion. The word used here is not what is commonly employed to
designate the inhabitants of Greece, but it properly denotes those who “imitate” the
customs and habits of the Greeks, who use the Greek language, etc. In the time when the
gospel was first preached, there were two classes of Jews - those who remained in
Palestine, who used the Hebrew language, and who were appropriately called
“Hebrews”; and those who were scattered among the Gentiles, who spoke the Greek
language, and who used in their synagogues the Greek translation of the Old Testament,
called the Septuagint. These were called “Hellenists,” or, as it is in our translation,
“Grecians.” See the notes on Joh_7:35. These were doubtless the persons mentioned
here - not those who were proselyted from Gentiles, but those of Jewish origin who were
not natives of Judea, who had come up to Jerusalem to attend the great festivals. See
Act_2:5, Act_2:9-11. Dissensions would be very likely to arise between these two classes
of persons. The Jews of Palestine would pride themselves much on the fact that they
dwelt in the land of the patriarchs and the land of promise; that they used the language
which their fathers spoke, and in which the oracles of God were given; and that they
were constantly near the temple, and regularly engaged in its solemnities. On the other
hand, the Jews from other parts of the world would be suspicious, jealous, and envious
of their brethren, and would be likely to charge them with partiality, or of taking
advantage in their contact with them. These occasions of strife would not be destroyed
by their conversion to Christianity, and one of them is furnished on this occasion.
Because their widows ... - The property which had been contributed, or thrown
into common stock, was understood to be designed for the equal benefit of “all” the

5. poor, and particularly, it would seem, for the poor widows. The distribution before this
seems to have been made by the apostles themselves - or possibly, as Mosheim
conjectures (Commentary de rebus Christianorum ante Constantinum, pp. 139, 118), the
apostles committed the distribution of these funds to the Hebrews, and hence, the
Grecians are represented as complaining against them, and not against the apostles.
In the daily ministration - In the daily distribution which was made for their
needs. Compare Act_4:35. The property was contributed doubtless with an
understanding that it should be “equally” distributed to all classes of Christians that had
need. It is clear from the Epistles that “widows” were objects of special attention in the
primitive church, and that the first Christians regarded it as a matter of indispensable
obligation to provide for their needs, 1Ti_5:3, 1Ti_5:9-10, 1Ti_5:16; Jam_1:27.
CLARKE, "A murmuring of the Grecians against the Hebrews - Those who
are here termed Grecians, Ηλληνισται, or Hellenists, were Jews who sojourned now at
Jerusalem, but lived in countries where the Greek language was spoken, and probably in
general knew no other. They are distinguished here from those called Hebrews, by which
we are to understand native Jews, who spoke what was then termed the Hebrew
language, a sort of Chaldaio-Syriac.
It has been remarked that Greek words ending in ιστης imply inferiority. ᅡλληνες,
Hellenes, was distinguished from ᅡλληνισται: the former implies pure Greeks, native
Greeks, who spoke the Greek tongue in its purity; and the latter, Jews or others
sojourning among the Greeks, but who spoke the Greek language according to the
Hebrew idiom. Pythagoras divided his disciples into two classes; those who were capable
of entering into the spirit and mystery of his doctrine he called Πυθαγορειοι,
Pythagoreans; those who were of a different cast he termed Πυθαγορισται, Pythagorists:
the former were eminent and worthy of their master; the latter only so so. The same
distinction is made between those called Αττικοι and Αττικισται, Attics and Atticists, the
pure and less pure Greeks, as between those called ᅡλληνες and ᅡλληνισται, Hellenes and
Hellenists, pure Greeks and Graecising Jews. See Jamblicus, De Vit. Pyth. cap. 18, and
Schoettgen on this place.
The cause of the murmuring mentioned here seems to have been this: When all the
disciples had put their property into a common stock, it was intended that out of it each
should have his quantum of supply. The foreign 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.
GILL, "And in those days, when the number of the disciples was
multiplied,.... From an hundred and twenty to three thousand more, from thence to
five thousand more, and after that a multitude of men and women were added, and still
they were increasing; see Act_1:15 Act_2:41. This increase of the disciples agrees with
what Maimonides says (z), before observed, that

6. "in the days of Gamaliel, ‫מינים‬ ‫,רבו‬ "the heretics were multiplied in Israel".''
The word "disciples" was a common name to all Christians, to all that believed in Christ,
and was the name they went by, before they were called Christians, Act_11:26
there arose a murmuring of the Grecians, or Hellenists, against the
Hebrews; by the Hebrews are meant the Jews that dwelt in Judea, and were the
inhabitants of that country, and chiefly of Jerusalem, who spoke the Hebrew, or rather
the Syriac language; and by the Grecians, or Hellenists, are meant, not the Greeks that
were proselyted to the Jewish religion, though there might be some few among them;
but Jews who were born, and had dwelt, in some parts of Greece, and spoke the Greek
language, and used the Septuagint version of the Bible; between these two a murmuring
arose, a complaint was made by one against the other: so that, as it appears from the
instance of Ananias and Sapphira, that this first and pure Gospel church was not free
from hypocrites; it is also manifest, that though they were at first so united and
harmonious in their affections and judgments, yet they were not always clear of feuds,
animosities, and contentions; Satan bestirred himself, and got footing among them, as
he commonly does where the Gospel is preached, and there is an increase of it: the
reason of this uneasiness was,
because their widows were neglected in the daily ministration; that is, they
had not that distributed which was necessary for them, nor so much as the Hebrew
widows; they complained of partiality, as if because the Hebrew widows were the natives
of the country, and might be nearly related to many of the community, that therefore
they were more regarded and better supplied every day, than their widows were, whose
husbands had dwelt in foreign lands, and were not so well known, and had fewer
acquaintance and relations; for it seems the ministration or distribution was made every
day: and such a practice obtained among the Jews in common, who used to collect every
day for the poor, and give it daily to them. Maimonides (a) speaks of it in this manner;
"they appoint collectors, who receive "every day", from every court, a piece of bread, or
any sort of food, or fruit, or money, from whomsoever that offers freely for the time; and
they divide that which is collected, "in the evening", among the poor, and they give to
every poor person of it "his daily sustenance"; and this is called ‫,תמחוי‬ "Tamchui", or "the
alms dish".''
And from hence the apostles might take up this custom, and follow it. The Ethiopic
version renders it, "because they saw their widows minister", or "employed daily"; as if
the complaint was, that their widows were too much made use of, and obliged to more
frequent and to harder service in taking care of the poor, the sick, and helpless, than the
other widows were, who had not their share of labour with them, but lived more at ease.
Though others rather think the murmur was, because the Grecian widows were not
taken into the number, and employed in taking care of the poor, as the Hebrew widows
were; but the sense first given, of not having so good a share in the distribution, seems to
be the best.
HE RY, "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

7. 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 (Act_
6:1): 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_9:3. 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

8. 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 1Ti_5:4. 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_1:17; Luk_18:3); so those that have the administration of public charity
ought in a particular manner to provide for widows what is necessary. See 1Ti_5:3. 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.
JAMISO , "Act_6:1-7. First election of deacons.
the Grecians — the Greek-speaking Jews, mostly born in the provinces.
the Hebrews — those Jews born in Palestine who used their native tongue, and were
wont to look down on the “Grecians” as an inferior class.
were neglected — “overlooked” by those whom the apostles employed, and who
were probably of the Hebrew class, as being the most numerous. The complaint was in
all likelihood well founded, though we cannot suspect the distributors of intentional
partiality. “It was really just an emulation of love, each party wishing to have their own
poor taken care of in the best manner” [Olshausen].

9. the daily ministration — the daily distribution of alms or of food, probably the
latter.
CALVI , "1.Luke declareth here upon what occasion, and to what end, and also
with what rite, deacons were first made. He saith, When there arose a murmuring
amongst the disciples, it was appeased by this remedy, as it is said in the common
proverb, Good laws have taken their beginning of evil manners. And it may seem to
be a strange thing, seeing that this is a function so excellent and so necessary in the
Church, why it came not into the apostles’ minds at the first, (before there was any
such occasion ministered,) to appoint deacons, and why the Spirit of God did not
give them such counsel which they take now, being, as it were, enforced thereunto.
But that which happened was both better then, and is also more profitable for us at
this day, to be unto us an example. If the apostles had spoken of choosing deacons
before any necessity did require the same, they should not have had the people so
ready; they should have seemed to avoid labor and trouble; many would not have
offered so liberally into the hands of other men. Therefore, it was requisite that the
faithful should be convict [convinced] by experience that they might choose deacons
willingly, whom they saw they could not want; and that through their own fault.
We learn in this history that the Church cannot be so framed by and by, but that
there remain somewhat to be amended; neither can so great a building be so
finished in one day, that there may not something be added to make the same
perfect. Furthermore, we learn that there is no ordinance of God so holy and
laudable, which is not either corrupt or made unprofitable through the fault of men.
We wonder that things are never so well ordered in the world, but that there is
always some evil mixed with the good; but it is the wickedness and corruption of our
nature which causeth this. That was, indeed, a godly order, whereof Luke made
mention before, when the goods of all men being consecrated to God, were
distributed to every man as he had need; (306) when as the apostles, being, as it
were, the stewards of God and the poor, had the chief government of the alms. But
shortly after there ariseth a murmuring which troubleth this order. Here appeareth
that corruption of men whereof I have spoken, which doth not suffer us to use our
good things. We must also mark the subtilty (307) of Satan, who, to the end he may
take from us the use of the gifts of God, goeth about this continually, that it may not
remain pure and sound; but that, being mixed with other discommodities, it may,
first, be suspected, secondly, loathed, and, lastly, quite taken away. But the apostles
have taught us, by their example, that we must not yield unto such engines (and
policies) of Satan. For they do not think it meet (being offended with the
murmuring) to take away that ministry which they know pleaseth God; but rather
invent a remedy whereby the offense may be taken away, and that may be retained
which is God’s. Thus must we do. For what offenses soever Satan raise, (308) we
must take good heed that he take not from us those ordinances which are otherwise
wholesome.
The number increasing. We ought to wish for nothing more than that God would
increase his Church, and gather together many (309) on every side unto his people;

10. but the corruption of our nature hindereth us from having any thing happy in all
points. For there arise many discommodities also, even of the increasings of the
Church. For it is a hard matter to keep many hypocrites from creeping into the
multitude, whose wickedness is not by and by discovered, until such time as they
have infected some part of the flock with their infection. Moreover, many wicked,
froward, and dissolute persons do insinuate themselves under a false color of
repentance. And that I may pass over innumerable things, there is never such
agreement amongst many, but that, according to the diversity of their manners,
their opinions are also diverse, so that one thing cannot please all alike. This offense
causeth many to be desirous to choose a few for a Church; it causeth them to loathe
or else to hate a multitude. But no trouble, no irksomeness, ought so much to
prevail, but that we must always be desirous to have the Church increased; but that
we must study to enlarge the same; but that we must cherish so much as in us lieth
unity with the whole body.
A murmuring of the Greeks. Hereby it appeareth that they were not fully regenerate
by the Spirit of God, to whom the diversity of nation and country ministereth
occasion of disagreement. For in Christ there is neither Jew nor Grecian, (Galatians
3:28.) Therefore, this indignation smelleth (310) of the flesh and the world.
Wherefore we must take good heed that the like fault be not found in us. (311)
There is another fault in that they declare their indignation by murmuring.
Furthermore it is uncertain whether the complaint were true or no. For when Luke
saith that the Greeks murmured, because their widows were not honored, he
showeth not what was done in deed, but what they thought was done. And it may be
that forasmuch as the apostles did prefer the Jews, (312) because they were better
known, the Greeks did think (though falsely) that their widows were despised as
strangers. And this seemeth to be more like to be true. Furthermore the word
ministering may be expounded two manner of ways, actively or passively. For we
know that at the first there were widows chosen unto the ministration. (313)
otwithstanding, I do rather think that the Greeks did complain, because their
widows were not so liberally relieved as they wished. So that the ministration shall
be that daily distribution which was wont to be made.
BE SO , ". In those days — Some time after the fact last recorded had taken
place; when the number of the disciples was multiplied — For it appears their
number increased continually and rapidly, notwithstanding the opposition made by
the priests and rulers to the preaching of the gospel: indeed that opposition, instead
of checking the progress of Christianity, contributed to it: there arose a murmuring
— The historian’s manner of speaking, πληθυνοντων των µαθητων εγενετο
γογγυσµος, the disciples multiplying, there arose a murmuring, seems to imply, that
the murmuring was partly, at least, the consequence of the great increase of the
disciples. And certainly, 1st, In proportion as the number of Christians increased,
the scandal of the cross would be diminished, and many would be inclined to unite
themselves to them, who were influenced by motives not perfectly pure, and were
not truly converted to God, and made new creatures in Christ. 2d, The accession of
a great number of converts to the church, perhaps chiefly from the poor, would
render it more difficult than it was before, to afford all the necessitous a proper

11. supply. But, whatever was the cause of the murmuring here spoken of, it was the
first breach made on those who were before of one heart and of one soul. Partiality
crept in unawares on some, and murmuring on others. Ah, Lord! how short a time
did pure, genuine, undefiled Christianity remain in the world! How soon was its
glory, at least in some measure, eclipsed! Of the Grecians — Greek, of the
Hellenists, that is, the Jews born out of Judea, so called, because they used the
Greek as their native language. These were descendants of such Jews as, in several
national calamities, had been forced to flee to Alexandria, and other Gentile
countries, or, on account of trade and commerce, had chosen to settle there, and yet
kept themselves unmixed with the Gentiles; and, retaining the knowledge of the true
God, were wont to come occasionally, especially on the solemn feasts, to worship at
Jerusalem. Against the Hebrews — Who were natives of Judea, and therefore used
a dialect of the Hebrew, or Syro-Chaldaic tongue; because their widows were
neglected — In some degree, as they supposed; in the daily ministration — Of the
charities that were distributed to the poor members of the church. It is justly
observed here by Mr. Scott, that “as the greatest part of the public stock must have
been contributed by the Hebrews, perhaps they, who acted under the apostles in this
business, thought it right to show more favour to the poor widows of that
description than the others.” It is very probable, however, that the Hellenists
suspected more partiality than there really was. Be this as it may, by this real or
supposed partiality of the Hebrews, and the murmuring of the Hellenists, there is
reason to think the Spirit of God was grieved, and the seeds of a general persecution
were sown. For, did God ever, in any age or country, withdraw his restraining
providence, and let loose the world upon the Christians, till there was a cause for it
among themselves? Is not an open, general persecution, always both penal and
medicinal? a punishment of those that will not accept of milder reproofs as well as a
medicine to heal their sickness? and at the same time a means of purifying and
strengthening those whose hearts are still right with God?
BARCLAY, "THE FIRST OFFICE-BEARERS (Acts 6:1-7)
As the Church grew it began to encounter the problems of an institution. o nation
has ever had a greater sense of responsibility for the less fortunate brethren than the
Jews.
In the synagogue there was a routine custom. Two collectors went round the market
and the private houses every Friday morning and made a collection for the needy
partly in money and partly in goods. Later in the day this was distributed. Those
who were temporarily in need received enough to enable them to carry on; and
those who were permanently unable to support themselves received enough for
fourteen meals, that is, enough for two meals a day for the ensuing week. The fund
from which this distribution was made was called the Kuppah or Basket. In
addition to this a house-to-house collection was made daily for those in pressing
need. This was called the Tamhui, or Tray.
It is clear that the Christian Church had taken over this custom. But amidst the
Jews themselves there was a cleavage. In the Christian Church there were two kinds

12. of Jews. There were the Jerusalem and the Palestinian Jews who spoke Aramaic, the
descendant of the ancestral language, and prided themselves that there was no
foreign admixture in their lives. There were also Jews from foreign countries who
had come up for Pentecost and made the great discovery of Christ. Many of these
had been away from Palestine for generations; they had forgotten their Hebrew and
spoke only Greek. The natural consequence was that the spiritually snobbish
Aramaic-speaking Jews looked down on the foreign Jews. This contempt affected
the daily distribution of alms and there was a complaint that the widows of the
Greek-speaking Jews were being--possibly deliberately--neglected. The apostles felt
they ought not to get themselves mixed up in a matter like this; so the Seven were
chosen to straighten out the situation.
It is extremely interesting to note that the first office-bearers to be appointed were
chosen not to talk but for practical service.
COFFMA , "This very short chapter narrates the preliminaries of Stephen's
martyrdom, noting that it occurred following a period of great growth and
prosperity for the new faith (Acts 6:1), that Stephen's rise to prominence was a
result of his appointment as one of the seven chosen to administer the distribution of
food to the needy, an appointment brought about by complaints of neglecting the
Grecian widows (Acts 6:2-7), and that his popularity, ability in debate, and fearless
proclamation of the truth resulted in a Pharisaical plot against him, leading to his
arrest (Acts 6:8-15). Many things of very great significance come to view in this little
chapter: there was the first instance of the laying on of the hands of the apostles;
there appeared the first violent opposition of the Pharisees; there occurred the first
expansion of the church's organization beyond that of the governing apostles; there
was a second threat to the unity of the disciples, deriving from the allegations of
neglect of a certain class receiving charity; and there was the exceedingly significant
record of "a great company of the priests" accepting the faith in Jesus Christ.
ow in these days when the number of the disciples was multiplying, there arose a
murmuring of the Grecian Jews against the Hebrews, because their widows were
neglected in the daily ministration. (Acts 6:1)
In these days ... indicates a considerable time-lapse after the establishment of the
church in A.D. 30, probably a period of six or eight years.
Murmuring of the Grecian Jews against the Hebrews ... Both classes of these "Jews"
were Christians, but there was a language barrier. The Jews of Palestine spoke
Aramaic, and those of the Diaspora spoke Greek; many of the latter were living in
Jerusalem at that time but were natives of the provinces. "In the Jewish world as a
whole there was some tension, and this survived between the two groups,"[1] even
after they became Christians.
Murmuring ... Most scholars assume that there was justification for this action,
basing their opinion upon the assumption that the Grecian widows were actually
"neglected." However, it is not clear from this verse that Luke intended any

13. admission to that effect; but neither is it denied. It is this word "murmuring" which
casts some doubt on the extent of that "neglect," for "murmuring" almost
invariably carries with it an imputation of guilt in the persons doing the
murmuring; and it rarely implies any guilt in those murmured against. "How long
shall I bear with this evil generation which murmur against me?" ( umbers 14:27).
As Spurgeon said of the murmuring of Israel in the wilderness:
The tendency of human nature is to murmur, complain, find fault, a very easy thing
to do, the very word "murmur" being made of two infantile sounds - MUR MUR!
There is no sense in it, no wit in it, no thought in it, being the cry rather of a brute
than of a man, just a double groan![2]
The vice of murmuring is specifically condemned in Philippians 2:14,1 Corinthians
10:10; and this student of God's word refuses to see in the incident before us any
justification whatever for the murmuring that took place regarding the daily
distribution of food to the needy. In the very nature of such distributions, it was
inevitable that some should receive less, others more, and that almost any person
desiring to find fault could easily have "discovered" some basis for alleging it.
Significantly, the apostles spoke not a word of blame regarding either those who
murmured or those who had done the distributing. They simply changed the
administration of the charities with a view to eliminating all further excuses for any
murmuring.
Their Widows ... As McGarvey noted:
The fact that this distribution was made daily, and that the widows were the
principal recipients, confirms our former conclusion that there was no general
equalization of property, but only a provision for the needy.[3]
Elam made a deduction based upon this episode, as follows:
There may be only two classes in the church, namely, the givers and the receivers.
Each one belongs to one of these classes. If one is unable to give, that one is in the
class of receivers and needs to be given to.[4]
[1] F. F. Bruce, The Book of Acts (Grand Rapids, Michigan: Wm. B. Eerdmans,
Publishers, 1954), p. 128.
[2] Charles H. Spurgeon, Sermons ( ew York: Funk and Wagnalls Company), Vol.
IX, p. 389.
[3] J. W. McGarvey, Commentary on Acts (Cincinnati, Ohio: Standard Publishing
Company, 1892), p. 103.
[4] E. A. Elam, Elam's otes on Bible School Lessons ( ashville: Gospel Advocate
Company, 1931), p. 191.
COKE, ". There arose a murmuring of the Grecians, &c.— Or, the Hellenists.
There is not all the light which some have wished for concerning the distinction of
the Jews into Hebrews and Hellenists; but the following appears the most probable

14. account. The Jews who inhabited Judea, and those of the eastern dispersions,
generally retained the Syro-Chaldaic, which in the ew Testament is called the
Hebrew language; but those of the western dispersions generally made use of the
Greek, the language which then prevailed very generally. The former were called
Hebrews, and the latter Hellenists, or Graecising Jews; and of this sort were most of
the Roman, Grecian, and Egyptian Jews, as well as the "Proselytes of
righteousness" of the western dispersions. After the time of Ezra, the scriptures, of
the Old Testament were read to the Jews in their synagogues in their original
Hebrew, and interpreted in Chaldee, because the common people had forgotten the
original Hebrew by living so long in Chaldea. But the Jews who were planted at
Alexandria in Egypt, seemed generally in process of time to have forgot both the
Hebrew and the Chaldee; and by conversing so much in a Grecian city, to have
fallen into the use of the Greek language. Hence a translation of the scriptures for
the use of the common people became necessary; and part of the version which goes
under the name of the Septuagint, was made by some of the learned men among the
Jews there; and is thought to have been first made use of in that city instead of the
Chaldee interpretation: for we are to observe, that the Jews did not any where, at
that time, publicly read the scriptures in any other language than the Hebrew.
Hence then it is probable, that these Jews were called Hellenists, because of their
using the Hellenistick, or Greek language; and by that name theycame to be
distinguished from the Hebrew Jews, who used only the Hebrew tongue. These
different customs are said to have made a sort of schism between them; inallusion to
which, St. Paul seems to have mentioned it among the Jews, that he was an Hebrew
of the Hebrews, (see Philippians 3:5.) that is, a descendant of that sort of Jews who
were most highly esteemed upon the account of their using the Hebrew language, 2
Corinthians 11:22. The Syriac version has rendered ' Ελληνιστων, by the Jews who
understood, or spoke Greek. That these Hellenists were not all of them proselytes of
righteousness, as some aver, seems indisputable from St. Luke's observation, Acts
6:5 that icolas was a proselyte of Antioch. It may possibly be hence inferred, that
some of the Hellenists were proselytes of righteousness. But as he alone, of all the
seven deacons, is said to have been a proselyte, it is very unlikely that all the
Hellenists were such; for it is highly probable that others of the seven deacons were
Hellenists, as well as icolas; whereas, by saying that icolas was a proselyte, St.
Luke seems to have intimated that all the other six deacons were Jews by birth, as
well as religion, though some of them might be Hellenists, and others Hebrews.
While Satan's kingdom fell before the preaching of the gospel like lightning from
heaven, and the number of the Christians increased exceedingly, the Hellenists, or
Graecising Jewish Christians, complained of the Hebrew Christians; because, in the
daily distribution of the charity; their widows, who were poor or sick, or burdened
with the care of children, were either wholly neglected, or at least not made equal
with the widows of the Hebrews. It is highly probable, that they esteemed the
widows of the Graecists, agreeably to their prejudices, less worthy and honourable;
and perhaps no land had been sold out of Palestine to raise or support the fund, but
what Barnabas had sold in the island of Cyprus; and therefore they might think
that the Hellenists had not an equal claim, as the Hebrews had been the chief
contributors. The apostles, undoubtedly, acted a very faithful part in the

15. distribution of money raised by the sale of lands. But they could not do all things.
Perhaps they intrusted some who had been proprietors of the estates sold, who
would naturally have some peculiar regard to the necessity of their neighbours, as
being best acquainted with them. And if any suspicions arose, as to the sincerity of
their character, and the reasonableness of their pretensions, these strangers would
naturally be least capable of giving satisfaction.
ELLICOTT, "(1) And in those days, when the number of the disciples was
multiplied.—Better, were being multiplied, as by an almost daily increase. The
length of the interval between this and the previous chapter is left uncertain. The
death of Stephen is fixed by most writers in A.D. 38.
The Grecians.—The English version always carefully uses this word, and not
Greeks, for the Hellenistæ or Greek-speaking Jews. These were known also as “the
dispersion among the Gentiles” (John 7:35), or generally as “the dispersion,” the
“sojourners of the dispersion,” those that were “scattered abroad” (James 1:1; 1
Peter 1:1). Many of the converts of the Day of Pentecost must have belonged to this
body; so, probably, did Barnabas and the others named in the ote on Acts 4:37.
ow they were becoming a prominent section of the Church, perhaps more
numerous than the Hebrews, or Jews of Palestine. They, as their name implies,
spoke Greek habitually, and as a rule did not read the older Hebrew or speak the
current Aramaic. They read the Septuagint (LXX.) version of the Old Testament.
They were commonly more zealous, with the zeal of pilgrims, for the sanctity of the
holy places than the Jews of Jerusalem itself, who had been familiar with them from
infancy (Acts 21:27).
Because their widows were neglected.—The words imply something like an
organised administration of the common fund: widows and their children being the
chief objects of relief. The rules of 1 Timothy 5:3-16, were probably the growth of a
more mature experience; and here we have to think of a clamorous crowd of
applicants besieging the house at which the Apostles held their meeting at the times
appointed for giving relief in money, or, as seems more probable, in kind. The
Twelve—singly, or in groups—sat at the table, and gave as they were able. It was
like the dole of alms at the gate of a convent. Under such circumstances, jealousies
and complaints were all but in- evitable. The Twelve were all of them Galileans, and
were suspected of favouring the widows of Palestine rather than those of the
Dispersion. It was the first sign that the new society was outgrowing its primitive
organisation.
PETT, "‘ ow in these days, when the number of the disciples was multiplying, there
arose a murmuring of the Grecian (Hellenistic) Jews against the Hebrews, because
their widows were neglected in the daily ministration.’
That the administration of the funds and charitable giving now being made
available to the Apostles was not carried out with efficiency and precision is not
surprising. They had not been trained for it, and it was really outside their sphere.
They were quite rightly keeping their emphasis on their main ministry. The neglect

16. of the widows of the Hellenistic Jews thus probably arose, not from inherent racism,
but from inefficiency. The Aramaic speaking Jewish Christians were naturally more
in touch with the Aramaic speaking widows, than they were with the solely Greek
speaking widows, and appear therefore not have been aware of the needs of some of
the latter. aturally the Hellenists themselves (not their widows) felt a little upset
about it so that the matter was eventually brought up with the Apostles. This was
something that needed sorting out. It was all a part of the openness with which they
treated each other.
This division between predominantly Aramaic speaking Jews and predominantly
Greek speaking Jews was marked everywhere in Judaism and no more so than in
Jerusalem. The Hellenists (Greek speaking Jews) tended to be more affected by
Greek culture and to use the Septuagint (Greek Old Testament) rather than the
Hebrew Scriptures, and thus to be broader in their views and outlook. They had a
tendency to interpret things differently from the more orthodox, tending to be freer
spoken in religious matters and interpretation. aturally therefore, without actually
splitting off, they tended to band together both doctrinally and practically. They felt
more at home with each other. In Jerusalem there would be a number of synagogues
which were regarded as Hellenistic.
And it would appear that this difference had necessarily crossed over into the
church. The Apostles would therefore naturally be much more alive to what was
happening among the Aramaic speaking section of ‘the church’, for the church,
while united, would meet in smaller groups, and this would explain the accidental
discrimination. It was probably mainly due to lack of administrative ability and
awareness rather than to conscious neglect, and possibly also connected with the
district they lived in.
Although none of them were aware of it God was about to use this difference to set
things off in a new direction, both in an expansion of the ministry to less orthodox
circles, and in a change in the emphasis of the church’s teaching, both directly as a
result of the activity of the Holy Spirit.
‘Murmuring.’ There was an expression of dissatisfaction. This would probably
come from concerned Hellenistic Christians who saw how some of their widows
were missing out and went and grumbled to their own ‘elders’. These elders would
then approach the Apostles.
WHEDO , "VI. PE TECOSTAL CHURCH FORMI G ITS ECO OMY.
Choice of the Seven, 1-8.
1. In those days—A Hebrew phrase used in Acts 1:15, to mark a period of a few
days, and in Matthew 3:1, to imply an indefinite number of years. As thus far Luke
has given but few dates, the reader may suppose that we are advanced but a few
months from the Ascension. But according to the best chronology the events of this
chapter take place in the year thirty-six. (See note on Acts 9:24.) Assuming the

17. crucifixion to have occurred in the year 30, we must either overleap a few years, or,
more properly, distribute the events thus far as we best can over a period of six
years. During this period the management of the affairs of the Church, as limited to
Jerusalem alone, rests upon the apostles. Yet the real power lies in the body of the
Church. The apostles, though divinely appointed, are the personal representatives
and executives of that power.
Their authority is undefined by any exact limits. With them as its heads, the whole
body moves with spontaneous harmony and freedom. The hierarchy in form is a
democracy in spirit.
Meanwhile they are now beginning to find that, like Moses, (Exodus 18:13-26,) their
task is too large for their hands. The instrumentalities they are obliged to use,
especially in the charitable distributions, are too irresponsible, and negligences and
partialities give rise to murmurs. Baumgarten entitles this section “The first
dissension,” but he might as well define it the first official deficiency; for that the
administration was defective is proved by the prompt thoroughness with which the
radical correction was made.
A murmuring—The Greek word γογγυσµος is an imitative word expressing a low
buzz of discontent gradually reaching the apostolic ears.
Grecians… Hebrews—Three classes of persons are to be carefully distinguished in
this earliest Christian history—the Hebrews, the Proselytes, and the Grecians or
Hellenists. The FIRST were claimants of the real Hebrew blood, more or less pure,
speaking mainly the vernacular Hebrew of the day, (the Aramaic or Syro-Chaldaic,)
inclined to reside in or connect themselves with Palestine, and especially Jerusalem,
and standard zealots for Moses and the law. The SECO D were Gentiles who, tired
of idolatry and polytheism, were glad to learn from Judaism the doctrine of one true
and holy God. One class went only so far as to accept the Monotheism and the so-
called moral precepts of oah, without undergoing circumcision and the ritual of
Moses; and, because thus stopping at the threshold, (or rather, perhaps, because
they were strangers “within thy gates,” Exodus 20:10,) they were significantly
named Proselytes of the Gate, while the receivers of the whole law were proudly
styled Proselyres of Righteousness. The Grecians, Grecising Jews, or Hellenists, (see
note on Acts 9:29,) were Jews by birth and circumcision, who, born in a foreign
land, spake a foreign language, especially the Greek, and were held by the pure
Jews to be tinctured with Gentilism, and so defective in the perfectness of their
Judaism. They were inclined to liberalism, except when prompted by emulation to
become more Jewish than the Jews themselves.
It was among the two latter classes that Christianity found most ready acceptance.
The Gentile inclined to Monotheism was glad of a religion teaching holiness,
salvation, and God, without circumcision and the burdens of ritual Mosaicism. The
liberal Greek-speaking Jew or Hellenist glided easily into a resignation of the
ceremonial law for a more spiritual piety. But the rigid, proud, intense Jew, most
inflexible of all, was disposed to reject Christianity with a flout, or to accept it by the

18. half, and to carry into his Christianity fragments of old Judaism with a conscious
superiority over his Christian brethren often intolerant and fanatical. It was from
this class of Jews and Jewish Christians that Paul, though by blood a pure “Hebrew
of the Hebrews,” suffered through his whole apostolic career.
The extremest of these became the Ebionites of later, but very early, Church history.
It must therefore be acknowledged that this murmur, if not the first buzz of a long
quarrel, did indicate a division of classes from which subsequent permanent quarrel
would arise.
Widows—A turbulent and bloody age throws large numbers of widows upon the
benevolence of the Church.
Daily ministration—The daily distribution of food to the home of each widow.
Ministration—Greek, διακονια diaconia, from which deacon and diaconate or
deaconship are derived. Its composition from δια, through, and κονις, dust, if
correct, implies a service through drudgery of a very humble sort. But Scripture
nowhere applies the official title deacon to these men, and Luke seems even to avoid
so doing (Acts 21:8) in calling Philip one of the seven. This is not parallel to calling
the apostles the twelve, for that was their divinely limited and permanently fixed
number. Luke’s phrase indeed apparently implies that “the seven” was a unique
and memorable, though discontinued, class of men. The application to their office of
the generic term diaconia, ministry, or the verb form of the word, is no proof of
specific deaconship. The generic term is rendered ministry in Acts 6:4, serve, Acts
6:2, Luke 10:40, Luke 12:37, Luke 22:26-27.
CO STABLE, "The number of the disciples of Jesus continued to grow. This is the
first mention of the word "disciple" in Acts where it occurs 28 times. The word
appears about 238 times in the Gospels but nowhere else in the ew Testament. This
is probably because when Jesus was present, or had just departed to heaven, the
ew Testament writers referred to His followers in relationship to Him. Afterward
they identified them in relation to one another and society. [ ote: Blaiklock, p. 74.]
Two types of Jews made up the Jerusalem church. Some were native "Hebrews"
who had lived primarily in Palestine, spoke Aramaic predominantly but also Greek,
and used the Hebrew Scriptures. The others were "Hellenists" who originally lived
outside Palestine (Jews of the Diaspora) but were now living in Palestine. Many of
these Jews returned to Palestine to end their days in their ancestral homeland. They
spoke Greek primarily, as well as the language of the area where they had lived, and
they used the Septuagint translation of the Old Testament. The Apostle Paul classed
himself among the Hebrews (2 Corinthians 11:22; cf. Philippians 3:5) though he
grew up outside Palestine. The basic difference between the Hebrews and Hellenists,
therefore, appears to have been linguistic. [ ote: Witherington, pp. 240-43.] Those
who could speak a Semitic language were Hebrews, and those who could not were
Hellenists. [ ote: C. F. D. Moule, "Once More, Who Were the Hellenists?"
Expository Times 70 (October 1958-September 1959):100.] Within Judaism

19. frequent tensions between these two groups arose, and this cultural problem carried
over into the church. The Hebrews observed the Mosaic Law much more strictly
than their Hellenistic brethren. Conversely the Hellenists typically regarded the
Hebrews as quite narrow-minded and self-centered.
The Hebrews and the Hellenists had their own synagogues in Jerusalem. [ ote:
Jewish Encyclopaedia, s.v. "Alexandrians in Jerusalem," by Emil Schürer.] But
when they became Christians they came together in one fellowship. As the church
grew, some of the Christians believed that the church leaders were discriminating
against the Hellenists unfairly (cf. Ephesians 4:31; Hebrews 12:15). The conflict
arose over the distribution of food to church widows (cf. Acts 2:44-45; Acts 4:32 to
Acts 5:11). Care of widows and the needy was a priority in Judaism (Exodus 22:22;
Deuteronomy 10:18; et al.). The Jews provided for their widows weekly in the
synagogues along with the poor. [ ote: B. W. Winter, "Providentia for the Widows
of 1 Timothy 5:3-16," Tyndale Bulletin 39 (1988):89. See also Barclay, p. 50; Emil
Schürer, The History of the Jewish People in the Age of Christ, 2:437, n. 49; and
Jeremias, Jerusalem in . . ., pp. 126-34.]
"It is not here said that the murmuring arose among the widows, but because of
them. Women and money occasion the first serious disturbance in the church life."
[ ote: Robertson, 3:72-73.]
BURKITT, "Here observe, 1. How the number of Christians increased upon the
foregoing persecution: as the Jewish church in Egypt, the more it was oppressed, the
more it multiplied; so the Christian church here got ground by opposition; In those
days the number of the disciples was multiplied Acts 6:1.
Observe, 2. How the number of believers increasing, there arose (as it too often
happens among a multitude) a murmuring among them: The Grecians, that is, such
Jews as were dispersed abroad among the Greeks, complaining that their widows
were neglected, and received less than the widows of the Hebrews in the daily
distribution of the church's money for charitable uses.
Thence learn, That neglect of the poor, particularly of the godly poor, is a sin in all,
but especially in the churches of Christ.
Observe, 3. How the apostles desiring to have the poor well provided for, and not
having leisure themselves personally to take care of them, advise the church to chuse
seven persons out of the hundred and twenty, mentioned chapter the first, to be
stewards and dispensers of the church's stock, to distribute the same with equity
and indifference to all proper objects of charity without exception.
Thence learn, That a general concern for the poor, and a tender regard to their
necessities and wants, is a duty that well becomes the ministers and ambassadors of
God: God's poor are his treasure, his jewels, the signet upon his arm; they are
always in his eye, and upon his heart: how well then doth it become the ministers of

20. God to take care of them who are so dear to him?
Observe, 4. How the apostles resolve to perform their duty to God and their people,
with such zeal and application, as became persons of their holy character and
profession. We will give ourselves continually unto prayer, and to the ministry of the
word.
Where note, 1. That such as are called by God to the work of the ministry, ought to
give themselves wholly to it: We will give ourselves continually thereunto.
2. That a minister's giving himself unto prayer, is as great, if not a greater duty than
giving himself to the preaching of the word: We will give ourselves continually unto
prayer, and to the ministry of the word: To the one as the end, to the other as the
mean; it is God that sets the word on work, but it is prayer that sets God on work:
That minister that is not fervent in prayer cannot expect to be successful in
preaching. Pray for us, says the apostle to the Thessalonians, that the word may run
and be glorified; he that begged prayer of others, did not neglect it himself, but
prayed without ceasing.
PULPIT, " ow in these for and in those, A.V. (it is not ἐκείναις, answering to ָ‫ה‬ֵ‫ה‬‫מ‬
ַ‫בּ‬ָ‫י‬ַ‫מ‬‫,מי‬ but ταύταις); multiplying for multiplied, A.V.; Grecian Jews for Grecians,
A.V. The Grecian Jews; the Hellenists, for this is the appellation of them in the
Greek; it means properly those who spoke Greek or otherwise followed Greek
usages, applied to foreigners, here of course to Jews. Of a similar form and meaning
is the word "to Judaize," translated "to live as do the Jews" (A.V., Galatians 2:14),
and the forms "to Demosthenize," "to Platonize," "to Atticize," etc. The Hellenists
were those Jews of the dispersion who lived in countries where Greek was spoken,
and who themselves spoke Greek. It was for the sake of such that the Alexandrine
Version of the Scriptures, commonly called the LXX., was made. Hebrews;
Palestinian and other Jews, who spoke Aramean (2 Corinthians 11:21; Philippians
3:5; Acts 21:40), as opposed to the Hellenists. Their widows. We learn incidentally
by this phrase that one of the earliest Christian institutions was an order of widows,
who were maintained at the common cost. We find them in the Church of Joppa
(Acts 9:41), and in the Church of Ephesus (1 Timothy 5:3, 1 Timothy 5:9, 1 Timothy
5:10, 1 Timothy 5:11, 1 Timothy 5:16). They gave themselves to prayer and to works
of mercy. Daily; καθηµερινός only occurs here in the ew Testament, and rarely in
Greek writers; ἐφηµερινός, of a daily fever, is used by Hippocrates, and may
possibly have suggested the use of this rare word to Luke the physician.
PULPIT 1-8, "Wise counsels.
The prosperity of the Church was great. The first hypocrisy had been plucked up by
the roots and burnt, so to speak in the presence of the whole congregation. A holy
awe had mingled with faith and love to give intense reality to the religion of the
disciples. The Spirit of God had borne active witness to the word of the apostles by
signs and wonders; and the healing of many sick had conciliated multitudes and
attached them to the Church. The apostles had been strengthened and encouraged

21. by the supernatural ministration of an angel bringing them forth from prison, and
bidding them preach afresh in spite of their enemies; and at length their very
enemies were silenced, and one of the chief of them had advised his fellows, "Leave
these men alone." With a fresh burst of zeal, the preaching of Christ had been
carried on, and the number of the disciples was greatly multiplied. But now a new
danger arose. One of the first institutions of the growing body had been to supply
the wants of the most desolate class—the widows—and to gladden their hearts by a
daily ministration of food out of the common fund. But, in the rapid increase of
numbers, the steps taken at first to secure abundance and fairness in the
distribution had proved insufficient. The apostles, who hitherto had been the sole
rulers and officers of the Church, had greater things to attend to than even the
distribution of Church charities, and in their absence abuses had arisen. While the
widows of the Hebrew converts, so called, were well cared for, the Hellenist widows,
through some partiality on the part of those who had the management of the tables,
were neglected. They were put off with worse places and scantier fare than their
Hebrew sisters, or, maybe, found no place at all provided for them. aturally their
friends felt aggrieved, and murmured at such inconsiderate treatment. And the
Christian body, before so closely united in the bonds of love in Jesus Christ, showed
signs of being split into two bodies, Hebrews and Hellenists. What was to be done?
Was the danger to be despised, and were the complaints to be slighted because they
only related to the meat that perisheth? Were the widows and their friends to be
told that they ought to be occupied only about that meat which endureth unto
eternal life, which the Son of man would give them freely and impartially, and their
grievances to remain unredressed? Or, taking a juster and graver view of the
matter, should the apostles diminish their spiritual labors, and give up their time
and strength to the organization of the public charities and the distribution of the
daily bread? They did neither. But with conspicuous wisdom they at once founded a
new order of men, whose special business it should be to attend to the daily
ministration, and see that none were favored and none left out. And, to conciliate
confidence in the thorough impartiality of the distribution, they invited the whole
Church to elect seven men of approved wisdom and piety, to whom this important
trust should be committed. The plan seems to have been eminently successful, as we
hear no more of murmurs and complaints. The practical lessons to be learnt are
these.
1. ever despise other people's grievances or make light of them because they do not
affect you. Especially let no pastor of a flock underrate the temporal and personal
vexations of any parishioner who may lay them before him. To poor people even
small losses seem very serious things. And if to the sense of loss there is added a
sense of injustice or unfairness, the murmurs are very real, and represent deep-
seated wounds. They must be kindly and judicially attended to.
2. Again, all, and especially the clergy, should feel the full importance of impartiality
in dealing with their people. Favoritism in dispensing charity or even pastoral care
must be resolutely eschewed, nobody must be "neglected" because others are
preferred. Murmurs are not always loud; but be sure that any unfair or supercilious
treatment will rankle in the breast; that, if extended to classes, it will make a serious

22. crack in the unity of the Church; and that it effectually prevents those who think
themselves unfairly treated from reaping any profit from the ministrations of those
by whom they think themselves so treated.
3. Lastly, the example of the apostles in this matter teaches those in authority not to
attempt to do everything with their own hands, and not to be jealous of having able
coadjutors to do the work thoroughly which they themselves of necessity can only do
imperfectly. In leaving the choice of the new deacons to the congregation at large,
instead of selecting them themselves, they showed a thoroughly liberal and wise
spirit, and have left a lesson to the Church in all ages to trust the laity with all fitting
power, and to evoke the latent energies of the body, by giving to every capable
person some work to do for the glory of God and the welfare of his people.
HOLE 1-15, "Verses 1-15
BEHI D ALL THE attacks and difficulties which confronted the early church in
Jerusalem lay the great adversary, Satan himself. He it was that stirred the
Sadducees to violence and attempts to intimidate. He filled the heart of Ananias to
lie, and thus bring in corruption, tempting the Spirit of the Lord. ow, these earlier
attacks having been defeated, he moves in a more subtle way, exploiting small
differences that existed within the church itself. The “Grecians” of whom the first
verse of this chapter speaks, were not Gentiles but Greek-speaking Jews, coming
from the lands of their dispersion, whereas the “Hebrews” were the home-born
Jews of Jerusalem and Palestine.
The first and greater trouble within the church—that of Ananias—was about
money. If the second was not about money, it was over a matter very akin to it;
being as to the distribution of daily necessities, entailed by having all things
common. The first was about getting the money in: the second about doling out the
money, or its equivalent. Those from a distance thought that partiality was being
shown in favour of the local people. The greater trouble created only a small
difficulty, for it was met instantaneously in the Spirit’s power: the smaller trouble
created the greater difficulty, as we see in our chapter. This, we believe, has nearly
always been the way in the church’s history: the most difficult cases to settle are
those in which at the bottom there is very little to be settled.
It was only a “murmuring” that arose, but the apostles did not wait for it to become
a formidable outcry. They discerned that Satan’s object in it was to divert them
from the preaching of the Word to social service, so they took steps to end any
possible objections. They instructed the church to select seven men to undertake the
business, who should be, “of honest report, full of the Holy Ghost and wisdom.”
Their administration was to be marked by wisdom and honesty that should be
above all reproach.
In this business the church was to select its own officers; but then the business was
the distribution of the funds and food that the church had itself provided. We never
read of the church being called upon to select or appoint its elders or bishops or
ministers of the Word, inasmuch as the spiritual grace and gifts which they

23. distribute are not provided by the church but by God. The selection and ordination
of these consequently lies in the hands of God. To the elders at Ephesus Paul said,
“The Holy Ghost hath made you overseers.” God appoints those who are to
administer His bounty.
So the apostles continued to give themselves to prayer and the ministry of the Word.
For those who are taught the Word comes first (see 1 Timothy 4:5), for we only pray
rightly as we are instructed in the Word. For those who minister prayer comes first,
for apart from prayer they will not speak the Word aright.
Just as wisdom prevailed with the apostles, so grace prevailed in the church, for all
the seven men chosen bore names which would suggest a
Grecian rather than a Hebrew origin, and one of them is said to have been a
proselyte, which infers that he came even of Gentile extraction. In this way the
multitude took care that all murmurings and questionings, whether well-founded or
not, should be hushed to silence. The apostles identified themselves with the
church’s choice, by laying their hands on the chosen men, with prayer. The
adversary behind the scenes was again foiled.
He was more than foiled really; for instead of the apostles being diverted from the
Word of God, it increased greatly, and many fresh conversions took place, even
many priests being reached. Moreover one of the seven, Stephen, became a special
vessel of the grace and power of the Spirit of God; so much so, that for the rest of
our chapter, and the whole of Acts 7:1-60, we follow that which God wrought
through him, until the time of his martyrdom.
The power operating in Stephen was so marked that it stirred up opposition in fresh
quarters. The men of the various synagogues, mentioned in verse Acts 6:9, were
apparently all of the Grecian class, to which Stephen himself belonged. All their
argumentative skill was as nothing when pitted against the power of the Spirit in
Stephen, so they had recourse to the usual device of lying witnesses and violence. In
verse Acts 6:11 they put Moses in front of God; but then they knew what would
most appeal to the passions of the crowd, to whom Moses, being a man, was more
real than the invisible God. So also, in verse Acts 6:13, “this holy place” which was
before their eyes, takes precedence of the law; and finally, “the customs which
Moses delivered us,” were perhaps dearer to them than all. Dragging Stephen
before the council, they charged him with blasphemy, and with proclaiming Jesus of
azareth as a destroyer of their holy place and customs. There was this much truth
in this charge, that the advent of Jesus had indeed inaugurated a new departure in
the ways of God.
In this public way the controversy between the nation and God was carried a step
further. They threw down the gauntlet, and God accepted their challenge by so
filling Stephen with the Spirit that even the fashion of his face was altered, and
everybody saw it. Through his lips the Holy Ghost proceeded to give a closing word
of testimony against the nation. The council found themselves arraigned at the bar

24. of God by the Holy Ghost, speaking through the very man that was being arraigned
at their bar.
SBC, "On the Office of the Diaconate
I. The origin of the office. (1) We are introduced here to a class of people called Grecians.
They were proselytes to the Jewish worship, and Jews born and bred in foreign
countries, whose language therefore was Greek. The home Jews or Hebrews looked
down on the foreign Jews or Grecians as having contracted contamination by their long
contact with the uncircumcised heathen. (2) The Grecians murmured. This disposition
to grumble seriously threatened the well-being of the Church; it formed the gravest
danger it had yet had to encounter. The Grecians complained that their widows were
neglected in the daily ministration. The diaconate was instituted when the temporal
requirements of the Church urgently demanded it, and not a day before.
II. The duties of the office. (1) The seven men, according to the text, were elected to
"serve." (2) They were elected to "serve tables." Speaking broadly, this means that they
were to attend to the temporalities of the Church. Their chief duty is to manage the
finances of the kingdom, but that done to their own and others’ satisfaction, they may
extend the sphere of their usefulness, and assist in the furtherance of truth and
goodness. (3) The deacons are to serve the tables of the ministers. One important object
in the institution of the diaconate was to relieve the preachers of anxiety and distraction
in the zealous pursuit of the work peculiar to themselves. (4) They are to serve the tables
of the poor.
III. The qualifications for the office. (1) The first qualification is integrity. (2) Next comes
piety, "Full of the Holy Ghost." (3) The third qualification is wisdom. Without wisdom,
the deacon’s administration will do incalculably more harm than good. What is wisdom?
A right application of knowledge. But this implies two things. (1) That he possesses the
knowledge to be applied; (2) that he possesses tact to apply his knowledge in the pursuit
of his official duties.
J. Cynddylan Jones, Studies in the Acts, p. 114.
Acts 6:1-6
Hellenist and Hebrew
From the very day of Pentecost, the Jerusalem congregation had embraced a number of
Hellenists, or foreign-trained Jews, though we have no means of knowing what
proportion they bore to those born in Palestine, called by Luke "Hebrews." It is certain
that their influence must have been out of proportion to their numbers. They were men
of higher average intelligence and energy than the villagers of Judæa, or the small
traders of the capital, and were not likely to acquiesce silently in any neglect which, from
being in a minority, they might suffer at the hands of the home-born.
I. The creation of the office of deacon showed all the better that it did not mean to show
anything, how unfettered the new kingdom of Christ is by external regulations; how full
of self-regulating power, how unhierarchical, how free, how unlike great modern Church
establishments; how like a great family of brothers dividing among themselves the work
to be done.

25. II. Another thing which the act of that day did, and was recognised even at the time as
doing, was to begin the severance between the spiritual and temporal work of the
Church. It had become impossible any longer to continue the serving of tables with the
ministry of the Word. That the work might be well done, a division of labour was called
for, and the Apostles could not hesitate which side of their double office they should
abandon. To bear witness to the saving work of Jesus Christ is not a secondary or
accidental function of the visible association we call the Church. It is its very end, its
raison d’étre, its one task, to which all else is a mere accessory. Still, it deserves to be
remarked how carefully the new office and its duties were lifted out of the atmosphere of
mere business into that of worship. The men eligible to office are to be full of the Holy
Ghost as well as of wisdom. They are to be set apart to their work with equally solemn
religious services, and symbolical acts of consecration, as if their work had nothing to do
with serving tables. The earliest instinct of the Church was a perfectly true one, that no
office in the kingdom of God can be discharged as it ought to be, no matter how
exclusively external or secular it may appear, unless it be discharged by a spiritual man,
and in a spiritual way. All the servants of the Church must be first servants of her
Master, "men of honest report, full of the Holy Ghost."
J. Oswald Dykes, From Jerusalem to Antioch, p. 207 (see also Preacher’s Lantern, vol.
iv., p. 641).
References: Act_6:1-7.—E. M. Goulburn, Acts of the Deacons, p. 1; Homilist, 3rd
series, vol. iv., p. 311. Act_6:2.—J. Baldwin Brown, Christian World Pulpit, vol. viii.,
p. 309. Act_6:5.—Bishop Simpson, Sermons, p. 159. Act_6:7.—Spurgeon, Sermons,
vol. xiv., No. 802; J. N. Norton, Old Paths, p. 292. Act_6:8-10.—E. M. Goulburn,
Acts of the Deacons, p. 41. Act_6:8-15.—Homilist, 3rd series, vol. v., p. 12.
Acts 6:1-7:60
Acts 6; Acts 7
Stephen.
From the history of Stephen we learn:—
I. That fidelity to truth provokes antagonism; holiness and sin are mutually repellent;
love and selfishness are the opposites of each other; and sooner or later the followers of
the one will come into collision with the votaries of the other. The opposition of the
ungodly is one of the seals to the genuineness of our discipleship; and if we bear
ourselves rightly under it, who can tell but that it may be the occasion of blessing to
multitudes? The banner which hangs in idle folds round the flagstaff in the sultry
stillness of the summer noon, is fully unfurled by the wild rudeness of the wintry wind;
and men may see in the latter case the emblem and inscription which were invisible in
the former. Even so the antagonism of our spiritual adversaries is valuable, in that it
brings forth anew those traits of Christian character and points of Christian doctrine
which otherwise would have been unobserved.
II. The deep interest which the glorified Redeemer has in His suffering followers. He
cannot sit in such an emergency, for He is Himself persecuted in His dying disciple, and
must go to soothe and sustain Him. Our foes can strike us only through our Saviour’s
heart. He is our shield and buckler, our high tower and our deliverer.

26. III. The peacefulness of the believer’s death. "When he had said this, he fell asleep."
These words tell of the peace that was in the martyr’s heart. You cannot go to sleep with
anxiety fretting your spirit; but when your mind is calm and undisturbed, then the night
angel comes to you with her gift of forgetfulness and her ministry of restoration. So
when we read that Stephen fell asleep, we see through the words into the deep unbroken
quiet of his soul.
IV. Words which seem to have been in vain are not always fruitless. Stephen’s defence
was unsuccessful so far, at least, as securing the preservation of his own life was
concerned. But his argument was not lost, for when not long afterward the zealous Saul
was converted on his way to Damascus, this address, I have no doubt, came back upon
him, and became the means which, in the hands of the Holy Ghost, were used for his
enlightenment in the significance of the gospel of Christ.
W. M. Taylor, Paul the Missionary, p. 1.
2 So the Twelve gathered all the disciples together
and said, “It would not be right for us to neglect
the ministry of the word of God in order to wait
on tables.
BAR ES, "Then the twelve - That is, the apostles. Matthias had been added to
them after the apostasy of Judas, which had completed the original number.
The multitude of the disciples - It is not necessary to suppose that all the disciples
were convened, which amounted to many thousands, but that the business was laid
before a large number; or perhaps “the multitude” here means those merely who were
more particularly interested in the matter, and who had been engaged in the complaint.
It is not reason - The original words used here properly denote “it is not pleasing or
agreeable”; but the meaning evidently is, it is not “suitable” or “proper.” It would be a
departure from the design of their appointment, which was to preach the gospel, and not
to attend to the pecuniary affairs of the church.
Leave the word of God - That we should neglect or abandon the preaching of the
gospel so much as would be necessary if we attended personally to the distribution of the
alms of the church. The “gospel” is here called the “Word of God,” because it is his
message; it is what he has spoken, or which he has commanded to be proclaimed to
people.
Serve tables - This expression properly denotes “to take care of, or provide for the
table, or for the daily needs of a family.” It is an expression that properly applies to a

27. steward or a servant. The word “tables” is, however, sometimes used with reference to
“money,” as being the place where money was kept for the purpose of “exchange, etc.,”
Mat_21:12; Mat_25:27. Here the expression means, therefore, to attend to the pecuniary
transactions of the church, and to make the proper distribution for the needs of the
poor.
CLARKE, "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.
GILL, "Then the twelve,.... The twelve apostles, as the Syriac version reads; for their
number was now complete, Matthias being chosen in the room of Judas: these being
informed of the murmur there was between the two sorts of believers, the Hebrew and
thc Hellenistic Jews,
called the multitude of the disciples unto them; either the hundred and twenty,
the original members of the church, which first formed it, and on whom the Holy Ghost
descended on the day of Pentecost; or rather the whole body of the church: for what the
apostles had to say concerned them all; and they all had an equal right to chose their
officers, that should minister unto them; and when they were convened together, they
addressed them after this manner:
and said, it is not reason; or "it is not pleasing", neither to God, nor to us; so the
Arabic version reads, "this does not please us"; nor could it be pleasing to the church
itself:
that we should leave the word of God the study of the word, meditation upon it,
and preaching it: not that they did relinquish either of these; but they were sometimes
obliged to omit them, or not so frequently attend them; the care of the poor taking up
more of their time, than the work of the ministry, or preaching of the Gospel would
admit of; and therefore thought it not so right and proper, or so acceptable a thing to
God and man, that they should in the least neglect a work of so great importance to the
souls of men, and cause it to give way to that which only regarded their bodies:
and serve tables; the tables of the poor, collect for them, inspect into their several
cases, and circumstances, and distribute accordingly to them; which required a good
deal of time, care, thought, and circumspection, especially in such a church, where the
numbers were so large. From hence we learn what is the business of deacons, who were
afterwards appointed to take this part of the apostles' work off of their hands, and attend
to it; which is to serve tables: the table of the Lord, by providing the bread and wine for
it; receiving both from the minister, when blessed, and distributing them to the
members; and collecting from them for the poor, and the defraying the charge; and
observing what members are missing at the ordinance, whom they are to admonish; and
if their admonitions are not regarded, to report it to the church: and they are likewise to
serve the minister's table, by taking care that he has a sufficient competency for his

28. support; and it belongs to them to stir up the members of the church to their duty in
communicating to him; and what they receive of them, they are to apply to his use: and
also, they are to serve the poor's table; to whom they are to distribute of the church's
stock, with all impartiality, simplicity, cheerfulness, and sympathy.
HE RY, " The apostles urge that they could by no means admit so great a diversion,
as this would be, from their great work (Act_6:2): 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 (1Ti_4:15), which that he may do, he must not entangle himself in the affairs of this
life (2Ti_2:4), no, not in the outward business of the house of God, Neh_11:16.
(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, Act_6:2. 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 (Joh_
13:29), 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,
JAMISO 2-4, "the multitude — the general body of the disciples.
It is not reason — The word expresses dislike; that is “We cannot submit.”
to leave the word of God — to have our time and attention withdrawn from
preaching; which, it thus appears, they regarded as their primary duty.
to serve tables — oversee the distribution of provisions.
HAWKER 2-4, "Then the twelve called the multitude of the disciples unto them, and

29. 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.
The twelve Apostles, including Matthias, are here engaged in making suitable
arrangements for the correcting of the present, and any future errors which might arise
in the Church. And, from this authority it should seem, first sprung that order, which all
well regulated societies in the faith have since observed, in the appointment of
subordinate offices to the ministry in the Church. Moses, at the suggestion of Jethro,
adopted somewhat of the same plan in his days, Exo_18:14, etc. How truly Apostolic was
this advice? How affectionately, as to brethren, was it delivered? And what a lovely view
doth it afford of Christ’s Church, in this blessed age of the Apostles? We, (said they,) will
give ourselves continually to prayer, and to the ministry of the word. As if, (and which in
one sense is literally the case,) their very persons, as well as their time and labors, were
not their own. For though Apostles, their eminency consisted not in rank, but in
usefulness. Jesus their Lord, while loving their persons, loved their office no further
than as it ministered to his glory, and the feeding his sheep, Joh_21:15-17. Peter, to
whom Christ gave this charge (and thrice repeating it, as if to intimate the importance of
it,) in his last exercises of his Apostleship, dwelt upon it very sweetly; The elders which
are among you, (said he,) I exhort, who am also an elder, and a witness of the sufferings
of Christ, and also a partaker of the glory that shall be revealed; feed the flock of God
which is among you, taking the oversight thereof, not by constraint, but willingly; not for
filthy lucre, but of a ready mind; neither as being lords over God’s heritage, but being
ensamples to the flock. And when the Chief Shepherd shall appear, ye shall receive a
crown of glory that fadeth not away, 1Pe_5:1-4.
CALVI , "2.The twelve having the multitude called unto them It is a point [proof]
of patience and meekness that the apostles are no more moved. (314) It is a point of
prudence and godly carefulness, in that they prevent the evil which began to arise,
(315) without deferring the remedy. For after that every dissension and division
hath gathered strength, it is a wound hard to be cured. By this assembly it
appeareth that the Church was governed by order and reason, so that the apostles
had the chiefest authority, and that they did impart their counsels and purposes
unto the people. (316) Again, we must note that the faithful, or Christians, are in
this place called disciples, in whom that of Isaiah must be fulfilled, “That they were
all taught of God.” And again, that of Jeremiah, “They shall all know God, from the
least to the greatest.”
It pleaseth not. It is in Greek [ ουκ αρεστον ] By which word, the Grecians do now
express every opinion or decree which is better than another, or which is to be
preferred as being better. (317) I do rather think that the apostles declare what is
profitable, than simply what they have decreed. But if it be not expedient for them
to meddle with this business, (318) they seem [now] to acknowledge some fault in
that they ministered hitherto. And surely that is true, that use is the father of
wisdom. (319) Wherefore there shall be no absurdity if we shall say, that the
apostles desire of the Church to be unburdened of that function, after that they have
tried [experienced] that it is not meet for them. But if there were any fault, it ought
rather to be ascribed unto necessity than unto them; for they took not this burthen

30. upon them greedily, but seeing there was no other way as yet, they had better
burthen themselves out of measure than that the poor should be forslowed. (320)
And when as they say that it is not meet that they should be occupied in providing
for the poor, their meaning is, that are unable to endure both burthens, so that they
must needs let the one alone. For it is as if they should say, If thou wilt enjoy our
ministry in the preaching of the gospel, deliver us from the charge of the poor,
because we are not able to do both. But this seemeth to be spoken out of season by
them, because they had not left the charge of teaching before, although they had the
oversight of the alms. I answer, forasmuch as the administration was confused, they
were so enwrapped, (321) that they could not wholly attend upon doctrine as was
meet. Therefore, they refuse that function which draweth them away from the free
and perfect (322) charge of teaching. otwithstanding, we may not think that they
had quite cast away all care of the poor, but that they did only seek somewhat to be
lightened and eased, that they might attend upon their office. And, in the mean
season, they declare that the ministry of the word is so painful (323) that it requireth
a whole man, neither will it suffer him to be occupied about any other business;
which, if it had been well considered, there had been a far other order taken in the
Church.
The Popish bishops did suck (324) up great riches under color of the ministration or
deaconship; nevertheless, they entangled themselves in divers businesses, which they
were scarce able to overcome, (325) though every one of them had had ten heads.
otwithstanding, such is their wickedness, that they say that there can be no church
unless it be drowned in this depth; (326) neither do they cease to brag and boast that
they are the successors of the apostles, whereas there is nothing which appeareth to
be more contrary. They were careful for this, that they might not be occupied about
serving of tables, and so be compelled to leave their own banquets. For whosoever is
careful for his own table, he taketh leave to be vacant (327) from other men’s tables.
But omitting these things, let us mark this sentence. We know what a holy thing it is
to be careful for the poor. Therefore, forasmuch as the apostles prefer the preaching
of the gospel before if we gather thereby that no obedience is more acceptable to
God. otwithstanding, the hardness is also declared, (328) when as they say that
they cannot discharge both these duties. Surely we are not better than they.
Therefore, let every one of us that is called unto the function of teaching addict
himself wholly to order this his estate well. (329) For we are inclined to nothing
more than to fall to slothfulness. Again, the flesh ministereth goodly cloaks and
colors, so that those men cannot see by and by that they are led away from their
calling which enwrap themselves in strange business. Wherefore, to the end
ministers may prick forward themselves to do their duty, let them remember this
saying of the apostles oftentimes, wherein they declare that, forasmuch as they are
called unto the function of teaching, they must not any longer take charge of the
poor. Therefore, what excuses have profane affairs (330) (taken in hand even for
some private gain) where that is set aside, which is otherwise accounted no small
part of the worship of God.
OTES, "The Twelve did not handle this on their own, but called all the disciples