Exegetical and Hermeneutical Commentary of Acts 6:4
But we will give ourselves continually to prayer, and to the ministry of the word.
4. But we will give ourselves continually ] The Greek word is used several times in describing the earnest conduct of the disciples. Thus (Act 1:14) “these all continued with one accord in prayer,” and (Act 2:42) “they continued stedfastly in the Apostles’ doctrine.” So Act 2:46, and St Paul employs it (Rom 12:12), “ continuing instant in prayer.”
to prayer, and to the ministry of the word ] Which explains what is meant by “leave the word of God” in Act 6:2. Here again we have the word diakonia to describe the Apostle’s duty of preaching and teaching. Each office was, if duly performed, a part of the service which was laid upon the whole Church. Cp. Milton, Sonnet xix. “They also serve who only stand and wait.”
Fuente: The Cambridge Bible for Schools and Colleges
But we will give ourselves continually – The original expression used here denotes intense and persevering application to a thing, or unwearied effort in it. See the notes on Act 1:14. It means that the apostles designed to make this their constant and main object, undistracted by the cares of life, and even by attention to the temporal needs of the church.
To prayer – Whether this means private or public prayer cannot be certainly determined. The passage, however, would rather incline us to suppose that the latter was meant, as it is immediately connected with preaching. If so, then the phrase denotes that they would give themselves to the duties of their office, one part of which was public prayer, and another preaching. Still it is to be believed that the apostles felt the need of secret prayer, and practiced it, as preparatory to their public preaching.
And to the ministry of the word – To preaching the gospel, or communicating the message of eternal life to the world. The word ministry diakonia properly denotes the employment of a servant, and is given to the preachers of the gospel because they are employed in this as the servants of God and of the church. We have here a view of what the apostles thought to be the proper work of the ministry. They were set apart to this work. It was their main, their only employment. To this their lives were to be devoted, and both by their example and their writings they have shown that it was on this principle they acted. Compare 1Ti 4:15-16; 2Ti 4:2. It follows also that if their time and talents were to be wholly devoted to this work, it was reasonable that they should receive competent support from the churches, and this reasonable claim is often urged. See the 1Co 9:7-14 notes; Gal 6:6 note.
Fuente: Albert Barnes’ Notes on the Bible
Verse 4. We will give ourselves continually to prayer] ,, We will steadfastly and invariably attend, we will carefully keep our hearts to this work. The word is very emphatic.
To prayer. – See this defined, Mt 6:5. Even apostles could not live without prayer; they had no independent graces; what they had could not be retained without an increase; and for this increase they must make prayer and supplication, depending continually on their God.
Ministry of the word.] , The deaconship of the word. The continual proclamation of the Gospel of their Lord; and, to make this effectual to the souls of the hearers, they must continue in prayer: a minister who does not pray much, studies in vain.
The office of deacon, , came to the Christian from the Jewish Church. Every synagogue had at least three deacons, which were called parnasim, from parnes, to feed, nourish, support, govern. The parnas, or deacon, was a sort of judge in the synagogue; and, in each, doctrine and wisdom were required, that they might be able to discern and give right judgment in things both sacred and civil. The chazan, and shamash, were also a sort of deacons. The first was the priest’s deputy; and the last was, in some cases, the deputy of this deputy, or the sub-deacon. In the New Testament the apostles are called deacons, 2Co 6:4; Eph 3:7; Col 1:23: see also 2Co 11:15. Christ himself, the Shepherd and Bishop of souls, is called the deacon of the circumcision, , Ro 15:8. As the word implies to minister or serve, it was variously applied, and pointed out all those who were employed in helping the bodies or souls of men; whether apostles, bishops, or those whom we call deacons. Some remark that there were two orders of deacons:
1. , deacons of the TABLE, whose business it was to take care of the alms collected in the Church, and distribute them among the poor, widows, c.
2. , deacons of the WORD, whose business it was to preach, and variously instruct the people. It seems that after the persecution raised against the apostolic Church, in consequence of which they became dispersed, the deaconship of tables ceased, as did also the community of goods and Philip, who was one of these deacons, who at first served tables, betook himself entirely to preaching of the word: see Ac 8:4, c.
In the primitive Church, it is sufficiently evident that the deacons gave the bread and wine in the Eucharist to the believers in the Church, and carried it to those who were absent, Just. Mar. Apol. ii. p. 162 they also preached, and in some cases administered baptism. See Suicer on the words , and . But it appears they did the two last by the special authority of the bishop. In the ancient Roman Church, and in the Romish Church, the number of seven deacons, in imitation of those appointed by the apostles, was kept up; and in the council of Neocaesarea it was decreed that this number should never be exceeded, even in the largest cities: vide Concil. Neocaesar. Canon. xiv. other Churches varied this number; and the Church of Constantinople had not less than one hundred. Deacons were ordained by the bishops, by imposition of hands. None was ordained deacon till he was twenty-five years of age, and we find that it was lawful for them to have wives. See Suicer under the word , and See Clarke on Mt 20:26.
In the Church of England, (the purest and nearest to the apostolical model in doctrine and discipline of all national Churches,) a deacon receives ordination by the imposition of the hands of a bishop, in consequence of which he can preach, assist in the sacrament of the Lord’s Supper, and in general perform any sacred office, except consecrating the elements, and pronouncing the absolution. No person in this Church can be ordained deacon till he be twenty-three years of age, unless by dispensation from the Abp. of Canterbury. There were deaconesses, both in the apostolic and primitive Church, who had principally the care of the women, and visited and ministered to them in those circumstances in which it would have been improper for a deacon to attend. They also assisted in preparing the female candidates for baptism.
At present, the office for which the seven deacons were appointed is, in the Church of England, filled by the churchwardens and overseers of the poor; in other Churches and religious societies, by elders, stewards, &c., chosen by the people, and appointed by the minister.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
We will give ourselves continually; we will stick close, and with perseverance, to this work.
To prayer, and to the ministry of the word; the two great employs of a minister of Jesus Christ; to pray unto God for the people, and to speak unto the people from the Lord: these, though great businesses, they durst not delegate from themselves unto others to perform for them.
Fuente: English Annotations on the Holy Bible by Matthew Poole
4. we will give ourselves toprayerpublic prayer, as along with preaching their great work.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
But we will give ourselves continually to prayer,…. Both in private for themselves, and the church; and in the houses and families of the saints, with the sick and distressed;. and in public, in the temple, or in whatsoever place they met for public worship:
and to the ministry of the word; the preaching of the Gospel, to which prayer is absolutely prerequisite, and with which it is always to be joined. These two, prayer and preaching, are the principal employment of a Gospel minister, and are what he ought to be concerned in, not only now and then, but what he should give himself up unto wholly, that his profiting might appear; and what he should be continually exercised and employed in: and if parting with that branch of the ministerial function, the care of the secular affairs of the church, and of the poor of it, was necessary in the apostles, that they might be more at leisure to attend to the more important and useful duties of prayer and preaching; it therefore seems necessary that those who are called to labour in the word and doctrine, if possible, should be exempt from all worldly business and employment; that of the ministry being sufficient to engross all a man’s time and thoughts.
Fuente: John Gill’s Exposition of the Entire Bible
But we ( ). In contrast to the work given the seven.
The ministry of the word ( ). The same word employed in verse 1, but here about preaching as the special ministry with which the apostles were concerned. For “continue steadfastly” () see on 2:42.
Fuente: Robertson’s Word Pictures in the New Testament
We will give ourselves continually [] . See on ch. Act 1:14. Rev., continue steadfastly.
Fuente: Vincent’s Word Studies in the New Testament
1) “But we will give ourselves continually,” (hemeis proskartersomen) “Then we will keep or restrict ourselves continually,” steadfastly, as apostles, to our primary calling and commission, to preach the word, teach, etc. Mat 10:1-7; never weary of, but steadfast in the work of the Lord, 1Co 15:58; Gal 6:9.
2) “To prayer, and to the ministry of the word,” (te proseuche kai te diakonia tou logou) “To prayer and the matter of the word,” to prayer, teaching, counseling, etc., Rom 1:9; Col 1:9-10; Studying, and the preaching of the word. This type of ministry (common ministry) of prayer and the word is used in contrast with the ministry of tables (Act 6:1) where the matter of food distribution was as the primary cause of trouble in the church fellowship. To be such an apostle-witness it was an absolute requisite that he be a personal eyewitness of the ministry of Jesus Christ, from His baptism by John the Baptist, until His post-resurrection ascension into heaven, Act 1:21-22; 1Co 9:11; Joh 15:27.
Fuente: Garner-Howes Baptist Commentary
4. And we will give ourselves unto prayer. They show again that they have too much business otherwise, wherein they may exercise themselves during their whole life. For the old proverb agreeth hereunto very fitly, which was used sometimes in the solemn rites, do this. Therefore, they use the word [ προσκαρτερησαι ] which signifieth to be, as it were, fastened and tied to anything. Therefore, pastors must not think that they have so done their duty that they need to do no more when they have daily spent some time in teaching. There is another manner of study, another manner of zeal, another manner of continuance (349) required, that they may (350) indeed boast that they are wholly given to that thing. They adjoin thereunto prayer, not that they alone ought to pray, (for that is an exercise common to all the godly,) but because they have peculiar causes to pray above all others. There is no man which ought not to be careful for the common salvation of the Church. How much more, then, ought the pastor, who hath that function enjoined him by name to labor carefully [anxiously] for it? So Moses did indeed exhort others unto prayer, but he went before them as the ringleader (351) (Exo 17:11.) And it is not without cause that Paul doth so often make mention of his prayers, (Rom 1:10.) Again, we must always remember that, that we shall lose all our labor bestowed upon plowing, sowing, and watering, unless the increase come from heaven, (1Co 3:7.) Therefore, it shall not suffice to take great pains in teaching, unless we require the blessing at the hands of the Lord, that our labor may not be in vain and unfruitful. Hereby it appeareth that the exercise of prayer (352) is not in vain commended unto the ministers of the word.
(349) “ Aliud studium, alius fervor, alia assiduitas exigitur,” another kind of zeal, another kind of fervor, another kind of assiduity, is required.
(350) “ Possint,” may be able to.
(351) “ Antesignanus,” as a standard-bearer or leader.
(352) “ Precandi studium,” zeal in prayer.
Fuente: Calvin’s Complete Commentary
(4) We will give ourselves continually to prayer, and to the ministry of the word.Literally, We will persevere in . . . These formed the true work of the Apostles, as afterwards of the bishops or elders of the Church. Prayer includes the public worship of the Church in all its various developments, as well as private prayer and intercession; the ministry of the word, all forms of teaching.
It is to be noted that the men thus appointed are never called deacons in the New Testament. When they are referred to again it is as the Seven (Act. 21:8), as though they were a distinct and peculiar body. Their functions were, of course, in some degree, analogous to those of the deacons of the Pastoral Epistles and the later organisation of the Church; but these, as we have seen, had their prototypes in the young men, as contrasted with elders, in Act. 5:6; Act. 5:10; and the Seven were probably appointed, so to speak, as archdeacons, to superintend and guide them. In some churches, as at Rome, the number of deacons was fixed at seven, in conformity with this precedent (so also at the Council of Neo-Csarea, Can. 14, A.D. 314), and they were considered, when the bishop came to be distinguished from the elders, as acting more immediately under the direction of the former, helping him in the details of his office.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
4. Give ourselves continually . We will persevere in, or continue in; constantly, yet not exclusively. Their spiritual office exempted them from official attention to temporal charities, but was no cessation from spontaneous alms. As Christ was, at first, divine Apostle, (Heb 3:1,) and contained within himself all authority, so his apostles were the source whence all church-official grades are derived. As Dr. Schaff well says, (“Apostolic History,” 499:) The higher (the apostolate) “includes the lower, not the reverse.” “The apostles were at the same time prophets, evangelists, pastors, and teachers, and at first had charge even of the business of the deacons, Act 4:35; Act 4:37; Act 6:2.” What was peculiar to the apostles alone left the earth with them; but all other ministries are carved out of what was transmissible in them, and all true ministers are successors of the apostles.
Prayer ministry of the word These every minister inherits as his blessed perquisite and privilege from the apostles. In the divine establishment of the Church the “ministry of the word” is a permanent institution. “Go into all the world and preach the Gospel to every creature” is the command, followed by the promise of Christ’s presence “until the end of the world.” So that preaching and preacher stand while the world stands. It is by the foolishness of preaching the world is to be saved. And such a preacher is divinely “called” to his work. That call by the moving of the Holy Ghost is manifested to his own soul by an impressive sense of duty, an assuring testimony to the soul from God upon prayerful inquiry, and a deep love and attraction for the blessed work of gaining souls for Christ and heaven. Without such a “call” no man should ever enter the ministry of reconciliation.
We do not say that a man may not, by the same Spirit and in a similar way be “called” to some other “calling,” as to be a physician or a mechanic. Did men consult the divine will in a profounder spirit of devotion the divine “call” would be oftener recognized. But if the call and the Spirit may be much the same, the destination to which the call directs is profoundly different. Medicine is not a spiritual institution; it has not the direct notice of revelation; it forms no part of a divinely established Church; and the divine call directs a man to it as to a secularity. But the minister is divinely called to a divinely constituted work, office, responsibility, danger, and dignity. And we may add that such a call may be outlived and forfeited. Many a minister gives evidence, by the loss of the true spirit of a minister, that he has lost his call as a minister.
Fuente: Whedon’s Commentary on the Old and New Testaments
“But we will continue steadfastly in prayer, and in the ministry of the word.”
The administrative problems being sorted out, they hoped satisfactorily, the Apostles themselves would then concentrate on prayer and the ministry of the word. The new appointees would be administrative ‘ministers’ (deacons) and the Apostles would be ‘deacons’ of the word. We should not see here , except possibly in embryo form, a deliberate distinction between ‘deacons’ and non-deacons. It was simply a practical division of responsibilities, with all ‘serving’ (deaconing) together, while recognising the special responsibility of the Apostles.
Fuente: Commentary Series on the Bible by Peter Pett
4 But we will give ourselves continually to prayer, and to the ministry of the word.
Ver. 4. To prayer, and to the ministry ] Between these two they divided their time. An argument of their integrity in the ministry. If we were to preach only, saith the apostle, we could then wait upon tables; but the one half of our time is to be taken up in prayer, the other in preaching. So the priests of old: “They shall teach Jacob thy judgments,” saith Moses, “they shall also put incense before thee,” Deu 33:10 . So Paul begins, continues, and endeth his epistles with prayer. So Luther professeth that he profited more in the knowledge of the Scriptures by prayer in a short space, than by study in a longer; as John by weeping got the sealed book opened.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
4. ] . . , in opposition to the . ‘H partes sunt nobilissim, quas nemo episcopus alteri, quasi ipse majoribus rebus intentus, delegare potest.’ Bengel. ‘Hinc apparet non frustra precandi studium commendari verbi ministris.’ Calvin.
Fuente: Henry Alford’s Greek Testament
Act 6:4 . : in marked contrast to the service of tables, etc., but still every work in the Church, whether high or low, was a . . ., see above. , “will continue steadfastly,” R.V., see above on Act 1:14 . ., “the prayer” (Hort); the article seems to imply not only private prayer and intercession, but the public prayer of the Church.
Fuente: The Expositors Greek Testament by Robertson
give ourselves continually. Greek. proskartereo, as in Act 1:14.
prayer. App-134.
ministry. App-190.
Fuente: Companion Bible Notes, Appendices and Graphics
4.] . . , in opposition to the . H partes sunt nobilissim, quas nemo episcopus alteri, quasi ipse majoribus rebus intentus, delegare potest. Bengel. Hinc apparet non frustra precandi studium commendari verbi ministris. Calvin.
Fuente: The Greek Testament
Act 6:4. , to prayer and the ministry of the word) Prayer takes precedency of the ministry of the word.-, we will give ourselves continually to) We will make these our sole pursuit. These are most noble functions, which no bishop can delegate to another, as though he himself were intent on more important matters.
Fuente: Gnomon of the New Testament
give: Act 2:42, Act 20:19-31, Rom 12:6-8, 1Co 9:16, Col 4:17, 1Ti 4:13-16, 2Ti 4:2
prayer: Act 1:14, Act 13:2, Act 13:3, Rom 1:9, Eph 1:15-17, Eph 3:14-21, Phi 1:4, Phi 1:9-11, Col 1:9-13, Col 2:1, Col 4:12
Reciprocal: Exo 30:7 – dresseth Exo 36:2 – in whose Num 3:10 – they shall Num 11:17 – they shall Dan 6:20 – servest Mat 14:23 – he went Mat 18:19 – That if Act 10:9 – the sixth Act 15:22 – pleased Act 26:16 – a minister Rom 12:12 – continuing Eph 6:18 – Praying 1Ti 4:15 – give 1Ti 4:16 – continue
Fuente: The Treasury of Scripture Knowledge
THE DIACONATE
But we will give ourselves continually to prayer, and to the ministry of the word.
Act 6:4
The date of the institution of the diaconate is doubtfulhow long after Pentecost we do not exactly knowbut the Apostles soon saw there must be a division of labour; that the higher life, the life hid with Christ in God, must not be forgotten in the promotion of applied Christianity. The preceding verse, Look ye out among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business, taken in conjunction with the text, shows that the declaration is no example of mere opportunism; it is the symptom of a principle deep and abiding, which has its message for to-day.
I. This is a time of great activity, but the spiritual side must not be forgotten. Such questions as the supply and training of candidates, Prayer Book revision, and the moral witness of the Church are discussed, but a careful study of the Report and Resolutions of the Lambeth Conference shows that our leaders are alive to the importance and urgency of such problems. Let us thank God for the energy, earnestness, and zeal which are displayed in Church work, but we must not forget the danger of the material obscuring the spiritual.
II. In the work of the ministry we must put prayer and the study of the Word first. If we fail in that, all else will fail. A resolution was passed by the vestry of a church in New York, where Phillips Brooks was rector, to the effect that he was to be left entirely free from all ministerial calls at certain hours of the day that he might be able to give himself to prayer, meditation, and study. An excellent resolution! If we want not a languid but an enthusiastic congregation, not a half-hearted but a wholehearted Church, time must be found for spiritual exercises.
III. The solemn responsibilities of the ministry must be realised, for clergy must be diligent and steadfast and an example to all men. They must give themselves first to the Master, then wholly to His service. Men have difficulties, but they can face them as good soldiers of Jesus Christ. They have their cross to bear, yet they can remember the Apostles words: God forbid that I should glory, save in the cross of our Lord Jesus Christ. They have their times of despondency, yet they need faint not nor be dismayed, for they that wait upon the Lord shall renew their strength.
Rev. G. Bladon.
Illustration
Would it not be well if our people took pains to acquaint themselves with the details of an Ordination Service? Here is an extract from a description of an Ordination of Deacons: Very solemnly the Bishop conducted the examination. Did they trust they were inwardly moved by the Holy Ghost to take upon them this office and ministration? Did they think they were truly called, according to the will of our Lord Jesus Christ and the due order of this realm, to the ministry of the Church? Did they unfeignedly believe all the Canonical Scriptures of the Old and New Testament? Would they diligently read the same unto the people assembled in Church? Would they fulfil the special duties of their office gladly and willingly? Would they frame and fashion their own lives according to the doctrine of Christ? Would they reverently obey their Ordinary and other chief ministers, following with a glad mind and will their godly admonitions? To each one of these questions the candidates in unison gave an affirmative reply, adding to the last two answers the Lord being my helper. Set down in cold print it all looks very precise and very formal, but in the reality it was not so. A deep hush fell over the congregation as soon as the examination began, and the Bishops questions, put in clear and heart-searching tones, and the candidates replies, given softly and humbly, could not but appeal to the deepest feelings of the congregation, and the remembrance of the solemn scene will not be readily effaced. Next came the act of ordination. One by one the candidates knelt before the Bishop, who placed his hand on the head of each as he committed unto him authority to execute the office of a deacon in the Church of God. Then before the deacon rose from his knees the Bishop placed in his hands a New Testament, saying the words, Take thou authority to read the Gospel in the Church of God, and to preach the same if thou be thereto licensed by the Bishop himself.
Fuente: Church Pulpit Commentary
4
Act 6:4. After completing the arrangements for taking care of the temporal needs, the apostles said they would devote their time to spiritual matters.
Fuente: Combined Bible Commentary
See notes on verse 2
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Verse 4
Ministry of the word; public religious instruction.