Exegetical and Hermeneutical Commentary of Acts 6:2
Then the twelve called the multitude of the disciples [unto them,] and said, It is not reason that we should leave the word of God, and serve tables.
2. Then the twelve called the multitude of the disciples unto them ] They found that there was cause for the complaint, and at once prepared to provide a remedy. By “the multitude of the disciples” we are not to suppose that an attempt was made to gather every one who in Jerusalem called himself a Christian, but that a large and special meeting was convened, before which the Apostles laid their plan. The funds had been given by various persons, and were for the common relief; it was therefore fit that a change in the distributors should be considered in common.
and said, It is not reason ] The word properly means pleasing, and the idea meant to be conveyed is that it was not meet that the Apostles should leave the higher functions to which they had been specially appointed, and spend their whole time in the business duties to which the present emergency had given rise.
that we should leave the word of God, and serve tables ] Better, “ forsake the word.” The verb in the original is a strong form, and indicates that the whole time of the twelve was being spent on this disbursement.
By tables is meant the bench or counter at which the money was distributed. Both in Hebrew and Greek bankers are “tablers.” Cf. “the tables of the moneychangers” (Mat 21:12).
The word for serve is diakonein, akin to the noun in the previous verse.
Fuente: The Cambridge Bible for Schools and Colleges
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 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.
Fuente: Albert Barnes’ Notes on the Bible
Verse 2. It is not reason] , 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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The twelve; for such was their number now again, Matthias having supplied the place of Judas; this is that blessed number, or the root of it, which God hath so much magnified.
The word of God; preaching of the word, and other duties belonging to it.
Serve tables; either providing for the agapae and love feasts, or distributing to the necessities whereby they might be fed, and their tables provided.
Fuente: English Annotations on the Holy Bible by Matthew Poole
2-4. the multitudethe generalbody of the disciples.
It is not reasonTheword expresses dislike; that is “We cannot submit.”
to leave the word of Godtohave our time and attention withdrawn from preaching; which, it thusappears, they regarded as their primary duty.
to serve tablesoverseethe distribution of provisions.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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 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.
Fuente: John Gill’s Exposition of the Entire Bible
The multitude ( ). The whole church, not just the 120.
Fit (). Pleasing, verbal adjective from , to please, old word, but in the N.T. only here and Acts 12:3; John 8:29; 1John 3:22. Non placet.
Should forsake (). Late first aorist active participle for usual second aorist from , to leave behind.
Serve tables ( ). Present active infinitive of from ( and , dust), to raise a dust in a hurry, to serve, to minister either at table (Joh 12:20), or other service (Joh 12:25f.), to serve as deacon (1Tim 3:10; 1Tim 3:13). “Tables” here hardly means money-tables as in Joh 2:15, but rather the tables used in the common daily distribution of the food (possibly including the love-feasts, Ac 2:43-47). This word is the same root as (ministration) in verse 1 and (deacon) in Phil 1:1; 1Tim 3:8-13. It is more frequently used in the N.T. of ministers (preachers) than of deacons, but it is quite possible, even probable, that the office of deacon as separate from bishop or elder grew out of this incident in Ac 6:1-7. Furneaux is clear that these “seven” are not to be identified with the later “deacons” but why he does not make clear.
Fuente: Robertson’s Word Pictures in the New Testament
Reason [] . Lit., pleasing or agreeable.
Leave [] . Rather forsake or abandon : leave in the lurch. Serve tables. Superintend the distribution of food.
Fuente: Vincent’s Word Studies in the New Testament
1) “Then twelve called,” (proskalesamenoi de hoi dodeka) “Then the twelve having called to or before them; The “twelve” refers to the twelve apostles, inclusive of Matthias who was elected to fill the office of Judas Iscariot, Mat 10:1-8; Luk 6:12-16; Act 1:15-26.
2) “The multitude of the disciples unto them and said,” (to plethos ton Matheton epan) “The multitude of the disciples (and) advised,” instructed, or gave their judgement to the multitude of the church membership which had come to exceed five thousand in the Jerusalem area alone, Act 4:4; Act 4:32; Act 6:1.
3) “It is not reason,” (ouk areston estin hemas) “It is not pleasing us (to us),” to the twelve apostles, it is not good judgement, or proper stewardship for us as apostles, 1Co 4:2; Jas 1:5.
4) “That we should leave the word of God,” (kataleipsantas ton logon tou theou) “To lay down (or leave) the word of God,” to desert or neglect the handling of the Word of God, to abdicate their teaching and preaching call, to relegate it as a secondary matter of life while giving a priority of time and energy to equitable disposition of physical things and being enmeshed in racial counseling, Mat 28:18-20; 2Ti 4:1-5.
5) “And serve tables,” (diakonein trapezais) “Repeatedly or continually to do common table service,” to be food dispensers or waiters at tables, dispensers of food service of food stamps, Mat 6:33. Paul later advised Timothy to give himself wholly “to the sanctified ministry of the word and prayer,” 1Ti 4:15. No one is holy in the ministry of the word and prayer who does not give himself wholly (in sanctified way) to the ministry of the Word and prayer, 1Pe 3:15.
Fuente: Garner-Howes Baptist Commentary
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 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. Notwithstanding, 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. Notwithstanding, 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. Notwithstanding, 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.
(314) “ Quod non magis excandescunt apostoli,” that the apostles are not more inflamed or offended.
(315) “ Quod mature nascenti malo occurrunt,” that they quickly meet the growing evil.
(316) “ Cum plebe tamencommunicarent sua consilia,” yet did communicate with the people as to their purpose.
(317) “ Quo nominie Graeci nunc quod aliis praestat, et tanquam melius praeferendum est nunc quodvis placitum designant,” by which term the Greeks designate sometimes “whatever is better than, or is to be preferred to, other things;” and at others, “any thing whatever that pleases,” or “any decree.”
(318) “ Hac cura involvi,” to be involved in such business.
(319) “ Prudentiae usum esse patrem,” that use (or experience) is the parent of prudence.
(320) “ Negligi,” neglected.
(321) “ Sic fuisse implicitos,” were so encumbered by it.
(322) “ Solida,” entire.
(323) “ Operosum,” laborious.
(324) “ Ingurgitarunt,” ingulf, swallow up.
(325) “ Quibus vix sufficerent,” for which they could hardly suffice.
(326) “ Abysso,” abyss.
(327) “ Vacationem sibi sumit,” keepeth himself free.
(328) “ Difficultas monstratur,” the difficulty is shown.
(329) “ Spartae suae ornandae, (ut est in proverbio,”) to adorn his own Sparta, (as the proverb expresses it.)
(330) “ Occupationes,” occupation.
Fuente: Calvin’s Complete Commentary
(2) Then the twelve called the multitude of the disciples.The Apostles meet the crisis with singular tact and moderation. They do not resent the suspicion; they are not careful to vindicate themselves against it. They remembered, it may be, the precedent presented by the life of Moses (Exo. 18:25), and they act, as he had acted, by delegating part of their authority to others. The collective action of the multitude is strikingly in harmony with the Greek ideas attached to the word Ecclesia, as the assembly in which every citizen might take his share. Representative government might come as a necessity of later times; as yet, every member of the congregation, every citizen of the new polity, was invited, as having a right to vote.
It is not reason.Literally, It is not pleasing, as in Act. 12:3. The word implies that they had undertaken a burdensome duty, not for their own pleasure, because they liked it, but for the good of the community.
And serve tables.The word was used for the tables of money-changers, as in Mat. 21:12, Joh. 2:15, and was, therefore, equally appropriate whether we think of the relief as being given in money or in kind.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
2. Then the twelve This is the first recorded movement for forming a Church economy; we can hardly say government. Beyond the appointment of his twelve, Christ had left no draft of a constitution for his Church.
There is clearly no connection between this seven and the seventy deacons sent forth by our Lord, nor any certain connection between them and the deacons of the Epistles or of subsequent ecclesiastical history. The whole movement of their election is a measure of immediate expediency, suggested by an incidental want, adopted without any claim or consciousness of special inspiration, and without the least apparent thought that they are adopting a permanent order for the universal Church, without which a complete and valid Church cannot exist. The whole act suggests the doctrine that any Church is endowed by the great Head of the Church with the right of shaping itself into any organic form most conducive to its great mission of salvation. (See note on Act 13:3.)
Called the multitude The apostolic mind originates the new idea, but the body of the Church alone can give it reality. The thought moves in the brain, but the energetic and active soul lives in the whole body.
Serve tables The Greek word may signify either a money table or a meal table indifferently, (Mat 16:27, Act 16:34, and also Mat 21:12, and Luk 19:23,) and perhaps includes both here.
This deaconship was certainly not a merely pecuniary office, a mere agency to apply the moneys laid at the apostles’ feet. In all probability the seven, with the funds, supplied the ministrations of the daily table-provisions where the oversights took place.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And the twelve called the multitude of the disciples to them, and said, “It is not fit that we should forsake the word of God, and serve tables.” ’
The Apostles immediately responded to the complaint which they recognised may well be justified in the circumstances. They pointed out that it was their responsibility to spread and teach the word of God, a work which must not be restricted by the need to deal with administrative problems. It was not fitting that it should be so.
‘Serve tables.’ Whether this meant that food was gathered on table for distribution, or is simply an expression meaning ‘serving the wherewithal for meals’ we do not know. If in fact tables were set up the problem may simply have been that not all were not in a position to come to where the tables were. Either way the Apostles wanted others to take on the responsibility for it.
Note the emphasis on the fact that the twelve acted together. It was a united leadership. There is no thought of anyone having precedence in such decisions.
Fuente: Commentary Series on the Bible by Peter Pett
Act 6:2. The multitude of the disciples That is, the whole body of Christian converts; they being the persons to whom satisfaction was then due. And serve tables, is in the Greek , to minister to, or take care of the tables, that is, of the poor;to attend to the distribution of charitable gifts among them.
Fuente: Commentary on the Holy Bible by Thomas Coke
Act 6:2 . ] the mass of the disciples; i.e. the Christian multitude in general , not merely individuals, or a mere committee of the church. Comp. Act 4:32 . It is quite as arbitrary to understand, with Lightfoot, only the 120 persons mentioned in Act 1:15 , as, with Mosheim and Kuinoel, to suppose that the church of Jerusalem was divided into seven classes, which assembled in seven different places, and had each selected from their midst an almoner. As the place of meeting is not named, it is an over-hasty conclusion that the whole church could not have assembled all at once.
] non placet , Act 12:3 ; Joh 8:29 ; Herod. i. 119; Plato, Def. p. 415 A. The Vulgate, Beza, Calvin, Piscator, Casaubon, Kuinoel, incorrectly render: non aequum est , which the word never means, not even in the LXX. It pleased not the apostles to leave the doctrine of God (its proclamation), just because the fulfilment of the proper duty of their calling pleased them.
.] A strong expression under a vivid sense of the disturbing element ( to leave in the lurch ). On the form, see Lobeck, ad Phryn. p. 713 ff.
] to serve tables, i.e. to be the regulators, overseers, and dispensers in reference to food. The expression, which contains the more precise definition for of Act 6:1 , betrays “indignitatem aliquam” (Bengel).
The reference which others have partly combined with this, partly assumed alone, of to the money-changers’ table , Mat 21:12 , Luk 19:23 (“pecunia in usum pauperum collecta et iis distribuenda,” Kuinoel), is excluded, in the absence of any other indication in the text, by the used statedly of the ministration of food (Wetst. ad Mat 4:11 ). Moreover, the designation of the matter, as if it were a banking business, would not even be suitable. The apostles would neither be nor ( Athen . IV. p. 170). They may hitherto in the management of this business have made use, without fixed plan, of the assistance of others, by whose fault, perhaps, the murmuring of the Hellenists was occasioned.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
Then the twelve called the multitude of the disciples unto them, and said, It is not reason that we should leave the word of God, and serve tables. (3) Wherefore, brethren, look ye out among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business. (4) But we will give ourselves continually to prayer, and to the ministry of the word.
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 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
2 Then the twelve called the multitude of the disciples unto them , and said, It is not reason that we should leave the word of God, and serve tables.
Ver. 2. It is not reason ] , an arrest or order, saith Erasmus; a plea, judgment, or sentence, saith Budaeus.
Serve tables ] And do other such offices for the relief of the poor. Bishop Hooper is famous for his board of beggars, who till they were served every day with whole and wholesome meats, he would not himself sit down to dinner. Laudent te esurientium viscera, non ructantium opulenta convivia, said Jerome to Demetrius, “Charity is better than courtesy.”
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
2. ] . . , ‘the whole number of disciples in Jerusalem:’ summoning a general meeting of the church. How many they were in number at the time, is not said. Clearly the 120 names of ch. Act 1:15 , cannot (Lightf.) be meant.
] ‘non placet:’ it is not our pleasure: not ‘non quum est,’ as Beza, Calv., Kuin., and others (and E. V.), defending this rendering by being used in the LXX for the Heb. : but even there it never signifies good or right absolutely, but is used subjectively, with , ‘in thine eyes:’ see Gen 16:6 , : also Deu 12:28 , . .
] For to this it would come, if the Apostles were to enquire into, and do justice in, every case of asserted neglect.
] It is a question whether this expression import the service of distributing money (see reff. and Luk 19:23 al.) or that of apportioning the daily public meals. The latter seems to me most probable, both on account of the above, and of the usage of (see reff.). That both kinds of tables may be meant, is possible: but hardly probable.
Fuente: Henry Alford’s Greek Testament
Act 6:2 . : whatever may have been the irritation caused by the pride or neglect of the Hebrews, the Apostles recognised that there was ground for complaint, and thus showed not only their practical capacities, but also their freedom from any partiality. .: only here in Acts, but cf. 1Co 15:5 , where St. Paul uses the title as if it were well and widely known, and required no explanation from him. It is found six times in St. Luke’s Gospel, and no less than ten in St. Mark’s. See also above Act 1:26 , Act 2:14 . = the whole Church, not the hundred-and-twenty, as J. Lightfoot. The expression is a general one, and need not imply that every single member of the Church obeyed the summons. For the word and the illustration of its use in religious communities on the papyri by Deissmann, see p. 73. The passage has been quoted in support of the democratic constitution of the Apostolic Church, but the whole context shows that the government really lay with the Apostles. The Church as a whole is under their direction and counsel, and the Apostles alone determine what qualification those chosen should possess, the Apostles alone lay hands upon them after prayer: “The hand of man is laid upon the person, but the whole work is of God, and it is His hand which toucheth the head of the one ordained, if he be duly ordained” (Chrys., Hom. , xiv.). The dignity of the Apostles, and their authority as leaders of the Church and ordainers of the Seven, is fully recognised by Feine, but he considers that their position is so altered, and the organisation of the Church so much more developed, that another source and not the Jerusalem Quellen-schrift must be supposed; but if, as Feine allows, such passages as Act 4:34 , Act 5:2 , belong to the Jerusalem source, it would appear that the authority of the Apostles in the passage before us was a very plain and natural development. : on the formation of the first aorist see Blass, Grammatik , p. 43, and also Deissmann, Neue Bibelstudien , p. 18; Winer-Schmiedel, p. 109. : there seems to be an intentional antithesis between these words and in Act 6:3 . The Twelve do not object to the work of ministering, but only to the neglect of ministering to the higher sustenance for the sake of the lower (Hort, Ecclesia , p. 206); thus Bengel speaks of the expression as used with indignation, “Antitheton, ministerium verbi ”. and are used for ministrations to man, although more usually of man to God; cf. Act 19:22 , of service to St. Paul, , Act 11:29 ; Act 12:25 , of service to the brethren of Juda in the famine, Rom 15:25 ; Rom 15:31 , 2Co 8:4 ; 2Co 9:1 ; 2Co 9:12-13 , of the Gentile collections for the same purpose, so too probably in Rom 16:1 of the service rendered by Stephanas to travelling Christians, cf. Heb 6:10 , and its use of the verb in the Gospels of ministering to our Lord’s earthly wants, Luk 8:3 ; Luk 10:40 (both noun and verb), Joh 12:2 ; cf. also Luk 12:37 ; Luk 22:27 , Mat 4:11 , Luk 4:39 ; see further on the use of the word in classical Greek, Hort, Ecclesia , p. 203. The word had a high dignity conferred upon it when, in contrast to the contemptuous associations which surrounded it for the most part in Greek society, Epictetus remarks that it is man’s true honour to be a of God ( Diss. , iii., 22, 69; 24, 65; iv. 7, 20; cf. iii. 26, 28), and a dignity immeasurably higher still, when the Son of Man could speak of Himself as in Mat 20:28 , Mar 10:45 ; cf. Luk 22:27 . “Every clergyman begins as a deacon. This is right. But he never ceases to be a deacon. The priest is a deacon still. The bishop is a deacon still. Christ came as a deacon, lived as a deacon, died as a deacon: , ” (Lightfoot, Ordination Sermons , p. 115). In the LXX the verb does not occur at all, but is used four times in Est 1:10 ; Est 2:2 ; Est 6:3 ; Est 6:5 , of the king’s chamberlains and of the servants that ministered to him, and once in 4Ma 9:17 ; is also found in two of the passages in Esther just quoted, Act 6:3 ; Act 6:5 , where in A we read (BS ), and once in 1Ma 11:58 , of the service of gold sent by Jonathan to Antiochus. What is meant by the expression here? does it refer to distribution of money or in kind? The word in itself might include either, but if we were to limit to alms, yet the use of the word remarked upon above renders the service higher than that of ordinary relief: “ ministration ” says St. Chrysostom (although he takes it of alms, Hom. , 15), “extolling by this at once the doers and those to whom it was done”. But presents a further difficulty; does it refer to the tables of exchange for money, a rendering which claims support from Mat 21:12 ; Mat 25:27 , Luk 19:23 , Joh 2:15 , or to tables for food, Luk 16:21 ; Luk 22:21 ; Luk 22:30 ? Possibly the use of the word in some passages in the N.T., and also the fact that the was , may indicate the latter, and the phrase may refer to the actual serving and superintending at the tables at which the poor sat, or at all events to the supplying in a general way those things which were necessary for their bodily sustenance. Zckler, Apostelgeschichte (second edition), refers the word to the ministration of the gifts of love offered at the Eucharist in the various Christian houses (so Scaliger understood the expression of the Agap). Mr. Humphry reminds us that the words were quoted by Latimer (1548) in a sermon against some bishops of his time who were comptrollers of the mint.
Fuente: The Expositors Greek Testament by Robertson
reason pleasing. Greek. arestos. Occurs also Act 12:3. Joh 8:29. 1Jn 3:22.
word. App-121.
God. App-98.
serve. App-190.
tables. i.e. the business of distribution. Figure of speech Idioma. App-6.
Fuente: Companion Bible Notes, Appendices and Graphics
2.] . .,-the whole number of disciples in Jerusalem: summoning a general meeting of the church. How many they were in number at the time, is not said. Clearly the 120 names of ch. Act 1:15, cannot (Lightf.) be meant.
] non placet: it is not our pleasure: not non quum est, as Beza, Calv., Kuin., and others (and E. V.), defending this rendering by being used in the LXX for the Heb. : but even there it never signifies good or right absolutely, but is used subjectively, with , in thine eyes: see Gen 16:6, : also Deu 12:28, . .
] For to this it would come, if the Apostles were to enquire into, and do justice in, every case of asserted neglect.
] It is a question whether this expression import the service of distributing money (see reff. and Luk 19:23 al.)-or that of apportioning the daily public meals. The latter seems to me most probable, both on account of the above, and of the usage of (see reff.). That both kinds of tables may be meant, is possible: but hardly probable.
Fuente: The Greek Testament
Act 6:2. , that we) the apostles.-, having left) They were not able at once to attend to both: for which reason they sustain that function which is the more noble. It is dangerous to leave those duties which have been especially entrusted to us. This often happens whilst we are unconscious of it. The bishops have put far away from them this principle, since they have become so involved in worldly things, that spiritual things, excepting the solemn outward pageant, are almost entirely swallowed up in their princely function.- , to minister to tables) The phrase expresses the doing of something unworthy of their office. The antithesis is the ministry of the word, Act 6:4. What were the functions of the deacons in the primitive Church, is a subject of copious disquisition: but the matter may be comprised in a few words. It was the especial duty of the bishops, apostles, evangelists, etc., to preach the word of GOD; it was their secondary duty to have a kind of fatherly care (for the Church was, at the beginning, like a family) of the sustenance, particularly of the poor, of strangers, of widows, etc. But the deacons, of both sexes, were appointed strictly to have the same care of the sustenance of the brethren: and in that department they felt it necessary to bestow very much exertion on the church of Jerusalem; in other places, more or less care as circumstances suggested; whatever exertions they could make, after their principal duty was attended to, they devoted to the preaching of the word.
Fuente: Gnomon of the New Testament
the twelve: Act 21:22
It: Act 4:19, Act 25:27
we should: Exo 18:17-26, Num 11:11-13, Deu 1:9-14, Neh 6:3, 2Ti 2:4
Reciprocal: Deu 1:13 – Take 2Ch 35:14 – because the priests Neh 11:16 – outward Act 15:6 – General Act 15:30 – and 1Co 6:4 – who 1Ti 3:10 – use
Fuente: The Treasury of Scripture Knowledge
2
Act 6:2. This is the only place in the New Testament where the work of the deacons is shown. Their qualifications are stated in another passage (1Ti 3:8-12), but the work belonging to men as official deacons is not to be found in any passage but this verse. The twelve means the apostles who were busy delivering instructions to the people on spiritual matters. Not reason denotes it would not be acting with good judgment. Leave the ward of God would mean a ceasing of their preaching the word of God. Serve is from DIAKONEO, and Thayer’s definition at this place is, “To minister, i. e., supply food and the necessaries of life.” He then comments, “To provide, take care of, distribute, the things necessary to sustain life, Act 6:2. Absolutely, those are said to take care of the poor and the sick, who administer the office of deacon in the Christian churches, to serve as deacons.” It is interesting to know that, the six words “use the office of a dea con” in 1Ti 3:10 all come from this one Greek word translated serve in our present verse. Incidentally, this shows that we should regard the men whom the apostles appointed as being deacons. In truth, were we to reject them as deacons, then we would be left with the baffling situation of having been given important qualifications of deacons, but no instructions as to what they were to do, for no information on that subject is in any other place.
It is true that the Greek word DIAKONEO in general, without any consideration of the context, could mean unofficial as well as official deacons, and also their work might consist of any manner of service. In that general sense, all members of the church are deacons, both men and women. But we cannot put that meaning unto the word in the present instance, for the apostles stated the kind of service for which they proposed to appoint (making them officials) the men; that was shown in the word tables. This is from TRAPEZA, which Thayer defines, “a table,” then gives his explanation, “a table on which food is placed, an eating table.” He gives a specific definition of the word in our verse which is, “To set a table, i. e., food before one.” This settles the question of the work belonging to men as deacons, that it is to see that food is provided for those who are needy.
The amount of loose thinking and acting on this subject that has been done is deplorable. Many people think that the work of the deacons is to “pass the emblems.” Others even today will insist that it is the place of the deacons to “attend to any of the temporal affairs of the congregation.” They will then expose the weakness and inconsistency of their position by allowing those things to be done by almost any member of the congregation, even though they may not possess half of the qualifications required of deacons. If the elders see fit to ask the deacons to perform some of the temporal affairs of the church, that is their right, and these men may comply with the request of the rulers. But they should not do so as deacons, for such things are no part of the office of deacons.
Fuente: Combined Bible Commentary
Act 6:2. Then the twelve called the multitude of the disciples. In the first instance, the apostles appear themselves to have attended to the distribution of the alms which were brought to them, and laid at their feet; but as the Church rapidly increased, duties more important occupied them, and they were only able to exercise a general oversight. This business of feeding the poor was probably delegated to others in an informal manner, and the feelings set out at some length above, seem to have had their influence in the division of alms and food among the widows and helpless poor of the more despised class; hence the murmuring. The apostles seem at once to have acknowledged the justice of the remonstrance; they agree amongst themselves that an immediate change in their way of administration is necessary, and determine at once upon a formal division of labour. Without making any pretensions to authority, or suggesting the names of men to be chosen as their assistant ministers, they summon a meeting of the whole Church, and after explaining the case leave the decision with the assembled brethren.
A difficulty has been suggested respecting the great number of the multitude of the disciples meeting together; but (1) we are not told where they met: surely the city contained halls and courts large enough for a great assembly if need be. (2) Many of the believers had no doubt left Jerusalem. (3) At such a meeting, only those really interested in the internal government of the society would be present.
Fuente: A Popular Commentary on the New Testament
The Apostles’ Solution
The apostles said it was not appropriate for them to cease devoting their full energies to the word in order to serve tables. Instead, the apostles directed the members of the congregation to look among their own number to find seven men qualified to carry out this important task. It is always good for men who will manage monetary affairs or hold positions of authority to be selected by the people they will serve. The men chosen had to be men who were known among the brethren as good men. They had to be full of the Holy Spirit, which may have meant they had to possess miraculous gifts or it may simply have referred to their fully displaying the fruits of the Spirit. This writer believes the latter was intended. Of course, they also would need “skill in the management of affairs,” which Thayer says is the definition of “wisdom.” The apostles planned to appoint the seven selected to attend to this important matter. Meanwhile, they planned to continue to focus on prayer and ministering to others with the word of God ( Act 6:2-4 ; Gal 5:22-26 ).
Since that solution sounded good to all concerned, the whole multitude of believers set about the task of selecting men so qualified. They chose Stephen, Philip, Prochorus, Nicanor, Timon, Parmenas and Nicolas, who, Luke tells us, was a proselyte from Antioch. The seven were then brought before the apostles who laid their hands on them after going to God in prayer. It is always good to approach God about any matter Christians are about to undertake and especially when church problems are involved. The laying on of the apostles hands surely placed the seven officially in office, much like swearing in a new president, and may have actually involved bestowing on them miraculous gifts. Handling the problem in such a way resulted in further growth in the church through the spreading of the word of God. In fact, the number of Christ’s followers was multiplied. Luke even told Theophilus that a large number of priests obeyed the faith ( Act 6:5-7 ).
Fuente: Gary Hampton Commentary on Selected Books
Act 6:2-4. Then the twelve For such was now again their number, Matthias having supplied the place of Judas; called the multitude of the disciples unto them Not the rest of the one hundred and twenty merely, but the whole body of Christian converts, they being the persons to whom satisfaction was then due. See Whitby. It was of great importance that the apostles should immediately take measures to suppress these rising murmurs and discontents; for had they been suffered to remain and take root, they might have produced dangerous disputes and divisions, and have involved the apostles themselves in suspicion and censure. It is not reason , it is not right, proper, or, pleasing; namely, to God; that we Who have an office to discharge of so much greater weight and consequence; should leave the word of God Should be less frequently employed in dispensing it; and serve tables Attend to the distribution of money to relieve the wants of the poor; and yet this we must do, in order to prevent these complaints, unless some further measures be taken by common consent. Wherefore, brethren As you see how inconvenient it would be to suffer this care to lie upon us, and how inevitably it would render us incapable of attending to the proper duties of our office; look ye out among you seven men A number sufficient for the present; of honest report That there may be no room to suspect them of partiality and injustice; full of the Holy Ghost and wisdom For it is not a light matter to dispense even the temporal goods of the church. To do even this well, a large measure both of the gifts and grace of God is requisite. Whom we may appoint over this business It would have been happy for the church, had its ordinary ministers, in every age, taken the same care to act in concert with the people committed to their charge, which the apostles themselves, extraordinary as their office was, did on this and other occasions. It may be proper to observe here, that in the first church, the primary business of apostles, evangelists, and elders, was to preach the word of God; the secondary, to take a kind of paternal care (the church being then like a family) for the support especially of the poor, the strangers, and the widows. Afterward, as here, the deacons were constituted for this latter business. And whatever time they had to spare from this, they employed in works of spiritual mercy. But their proper office was to take care of the poor. And when some of them afterward preached the gospel, they did this, not by virtue of their deaconship, but of another commission, that of evangelists, which they probably received, not before, but after they were appointed deacons. And it is not unlikely that others were chosen deacons, or stewards, in their room, when any of these commenced evangelists. But we Being thus freed from this great encumbrance; will give ourselves continually Will dedicate our whole time; to prayer, and to the ministry of the word Which is our grand business, and which we would be glad to prosecute without interruption. It is, doubtless, still the proper business of a Christian minister, whether termed a pastor, elder, or bishop, to speak to God in prayer; and to men in preaching his word, as an ambassador for Christ.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
2-4. This unforeseen circumstances suggested to the apostles the propriety of insinuating a new office in the Church. Though the Holy Spirit was given to guide them into all the truth, its additional instruction was given only as circumstances required. They were not theorists, with a constitution and by-laws drawn up in advance, to which, under all circumstances, the Church must conform; but they allowed the condition of the congregation, from time to time, to dictate the provisions which should be made, and therefore the provisions which were made precisely such as were needed. Hitherto the Church had been without an officer of any kind, except the apostles; for the supposition advanced by some writers, that the young men, oi neoteroi, who buried Ananias and Sapphira, were regularly-appointed officers, is without foundation, except in the analogy of later and unscriptural organizations. Seeing, then, that the Church in Jerusalem existed for a time under the control of the apostles alone, it follows that a Church may now exist under the written teaching alone of the same apostles. But seeing, further, that when circumstances required it, other officials were appointed, it follows that all Churches among whom similar wants arise should provide themselves in the same way. All Churches, however, will inevitably find need for such officers as the New Testament authorizes; hence they should procure them without unnecessary delay.
When the murmuring came to the ears of the apostles they acted promptly. (2) “Then the twelve called the multitude of the disciples to them and said, It is not well that we should leave the word of God and serve tables. (3) Therefore, brethren, look out among you seven men of good repute, full of the Holy Spirit and wisdom, whom we may appoint over this business. (4) But we ourselves will continue in prayer and the ministry of the word.” The alternative with the apostles was to “leave,” in some degree, “the word of God,” and serve the tables satisfactorily, or turn this business over to other hands, and “continue in prayer and the ministry of the word” as uninterruptedly as before. They showed their superior regard for the latter ministry by choosing the latter course.
It seemed good to the Holy Spirit and the apostles that the whole “multitude of the disciples” should take part in the selection of these officers. No ingenuity of argument can evade the conclusion that this gives the authority of apostolic precedent for the popular election of officers of the Church. The multitude were limited, however, by apostolic authority, to the choice of men of a certain description. They must be men of “good repute;” not merely good men, but men whose goodness was accredited among the brethren.
They must also be men who were “full of the Holy Spirit.” Whether this means that they must be possessed of miraculous powers, or merely that they must exhibit abundantly the fruits of the Spirit, it is difficult to determine. The circumstances, that up to this time no miracles had been wrought, so far as we know, by any of the apostles, and that, immediately after the appointment of the seven, Stephen appears “doing great wonders and miracles among the people,” seem to indicate that they were merely full of the Holy Spirit in the ordinary way, but received miraculous powers when the hands of the apostles were laid upon them. On the other hand, the expression, “full of the Holy Spirit,” generally means possessed of the miraculous powers of the Spirit. Whatever may be the decision of this question, it is certain that when a disciple was “full of the Spirit” in either sense, the religious sentiments were in lively exercise, and this is all that can be required in a candidate for the same office at the present day.
The office which the apostles are about to institute and fill is easily identified with that of the deacon as described in the third chapter of First Timothy . The seven are not styled diakonoi, deacons, but they were selected to attend to the daily diakonia, (verse 1 ) and their service is expressed by the verb diakoneo, (verse 2 ) the same which expresses the duty of deacons in 1 Tim 3:10-13 . The chief duty for which they were appointed, was “to serve tables,” diakonein trapezais; yet this duty need not prevent them from discharging any other functions for which they were qualified, and for which they could find time. God exacts the employment of every talent that is committed to us, and has appointed no work to be done which is too holy for the humblest disciple. We therefore find one of the seven deacons soon after in the front rank of the defenders of the faith; while another, after the dispersion of the Church, preaches in Samaria, and immerses both the Samaritans and the Ethiopian nobleman. Those who deny to deacons, at the present day, the same privileges, impose a restriction which is in direct conflict with the word of God. As to the title evangelist, afterward applied to Philip, see the “Commentary on Acts,” xxi. 8.
Fuente: McGarvey and Pendleton Commentaries (New Testament)
THE DEACONATE
2-5. God is a great Organizer. Hence He has given the New Testament Church a simple, perfect and beautiful organization. The bishop is the leader of the holiness band [for such were all of the Apostolic churches], while the deacon has charge of all the temporal interests of the church in every respect, and the eldership, originally in Israel consisting of seventy, instituted by Jethro, the father-in-law of Moses, when he visited the children of Israel in the wilderness, and transferred by the apostles into the Christian dispensation. Spiritual seniority constitutes the basis of the New Testament eldership, which is a judicatory body having charge of the general interest of the church. Hence the church is not a democracy, but has an organized government. The deaconate is prominent among the Baptists, who give that office its Scriptural attitude. If they would only adhere to first principles and invest none with the deaconate unless they are full of the Holy Ghost and wisdom, Act 6:3. The Presbyterians give prominence to the eldership, honoring the New Testament in that office. If they would only see that none serve as elders except those who are filled with the Holy Ghost. If the Holiness Movement does not glorify God by coming back to first principles, and revealing to the world New Testament simplicity, she will forfeit her crown, and God will give it to another. This we can not afford to do. As it is very doubtful whether any of the great reformations have ever reached primary truth and institutionality since the Constantinian apostasy, it becomes the more imperative that we divest ourselves of every weight and run for the prize set before us. How strange that every church in Christendom does not gladly drop all of her human inventions and come back to first principles! since an awful woe is pronounced against both addition and subtraction. The popular churches are burdened to death with institutions of their own creation, alien from the Bible, and, in many cases, antagonistical to it. These grieve the Holy Spirit away and turn them over to the enemy. The New Testament is plain on all doctrines and institutions.
We need nothing else. Human creeds and institutions divide the people of God, build up warring sects, grieve the Holy Spirit, alienate the people from God, and do a world of mischief, which the Judgment Day can alone reveal. So long as the apostolic church professed and preached entire sanctification she had neither creeds nor schisms. There are always green pastures somewhere in the Church of God, whither the sheep may go, eat and be filled and lie down by the still waters. Human creeds and institutions are the devils fences dividing up Emmanuels laud, shutting up many poor sheep in dry and desolate pastures, where they starve to death in piles. God has raised up the Holiness Movement to knock down the devils fences and lead all of the sheep to the green pastures and still waters, where they may prosper and glorify God.
Fuente: William Godbey’s Commentary on the New Testament
Verse 2
Serve tables; attend to secular business. The tables referred to were not tables spread with food, but such as were used in receiving and paying money. For another allusion to such tables, see John 2:15.
Fuente: Abbott’s Illustrated New Testament
6:2 {2} Then the twelve called the multitude of the disciples [unto them], and said, It is not {c} reason that we should leave the word of God, and serve {d} tables.
(2) The office of preaching the word, and dispensing the goods of the Church, are different from one another, and not rashly to be joined together, as the apostles institute here. And the deacons must seek the consent of the Church more than the apostles.
(c) It is such a matter that we may in no way accept it.
(d) Banquets: though by the name of tables other offices are also meant, which are added to it, such as those which pertain to the care of the poor.
Fuente: Geneva Bible Notes
The 12 apostles wisely delegated responsibility for this ministry to other qualified men in the congregation so it would not distract them from their primary duties. This is the only reference to the Twelve in Acts (cf. 1Co 15:5), though Luke referred to the Eleven earlier (Act 2:14). Serving tables probably involved the organization and administration of ministry to the widows rather than simply serving as waiters or dispensers (cf. Mat 21:12; Luk 19:23). [Note: Longenecker, p. 331.]
The leaders of the church asked the congregation to nominate seven qualified men whom the apostles would officially appoint. Many churches today take this approach in selecting secondary church leaders basing their practice on this model. For example, the congregation nominates deacons, and the elders appoint some or all of them. This approach was common in Judaism. It was not a new plan that the apostles devised, though it was new to the church.
"Selecting seven men may go back to the tradition in Jewish communities where seven respected men managed the public business in an official council." [Note: Toussaint, "Acts," p. 367.]
These men needed to have good reputations, to be under the Spirit’s control, and to be wise (Act 6:3). Note that these are character traits, not special talents or abilities (cf. 1Ti 3:1-13; Tit 1:5-9). The Twelve then would be free to concentrate on their primary responsibilities: prayer and the ministry of God’s Word (Act 6:4).
"It is not necessarily suggested that serving tables is on a lower level than prayer and teaching; the point is rather that the task to which the Twelve had been specifically called was one of witness and evangelism." [Note: Marshall, The Acts . . ., p. 126.]
As elsewhere in Scripture, prayer is the primary way God has ordained whereby His people secure His working in human affairs.
"Prayer is the most powerful and effective means of service in the Kingdom of God . . . It is the most dynamic work which God has entrusted to His saints, but it is also the most neglected ministry open to the believer.
"The Bible clearly reveals that believing prayer is essential for the advancement of the cause of Christ. It is the essential element for Christian victory . . .
"We may marvel at the spiritual power and glorious victories of the early apostolic church, but we often forget that its constant prayer life was the secret of its strength . . .
"If the church today would regain the spiritual power of the early church it must recover the truth and practice of prayer as a vital working force." [Note: D. Edmond Hiebert, Working With God: Scriptural Studies in Intercession, pp. 19-20.]