mh_parser/scraps/Acts_6_1-Acts_6_7.html

<p>Having seen the church’s struggles with her enemies, and triumphed with her in her victories, we now come to take a view of the administration of her affairs at home; and here we have,</p>
<p class="tab-1">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 (<a class="bibleref" title="Acts.6.1" href="/passage/?search=Acts.6.1">Acts 6:1</a>): <i>When the number of the disciples</i> (for so Christians were at first called, learners of Christ) <i>was multiplied</i> to many thousands in Jerusalem, <i>there arose a murmuring</i>.</p>
<p class="tab-1">1. It does our hearts good to find <i>that the number of the disciples is multiplied</i>, as, no doubt, it vexed <i>the priests and Sadducees</i> 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, <i>the more it was afflicted, the more it multiplied</i>. 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.</p>
<p class="tab-1">2. Yet it casts a damp upon us to find that the multiplying of the disciples proves an occasion of discord. Hitherto <i>they were all with one accord</i>. 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, <i>when men began to multiply, they corrupted themselves. Thou hast multiplied the nation, and not increased their joy</i>, <a class="bibleref" title="Isa.9.3" href="/passage/?search=Isa.9.3">Isa. 9:3</a>. When Abraham and Lot increased their families, <i>there was a strife between their herdsmen</i>; so it was here: <i>There arose a murmuring</i>, not an open falling out, but a secret heart-burning.</p>
<p class="tab-1">(1.) The complainants were <i>the Grecians</i>, or Hellenists, <i>against the Hebrews</i>—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, <i>that in Christ Jesus there is neither Greek nor Jew</i>, no distinction of Hebrew and Hellenist, but all are alike welcome to Christ, and should be, for his sake, dear to one another.</p>
<p class="tab-1">(2.) The complaint of these Grecians was <i>that their widows were neglected in the daily administration</i>, 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 <i>that the little things of this world</i> should be makebates among those that profess to be taken up with <i>the great things of another world</i>. 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. <i>The apostles, at whose feet it was laid</i>, 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, <i>that the Grecian widows were neglected</i>; though they were as real objects of charity, yet they had not so much allowed them, or not to so many, or not so duly paid them, as the Hebrews. Now, [1.] Perhaps this complaint was groundless and unjust, and there was no cause for it; but those who, upon any account, lie under disadvantages (as the Grecian Jews did, in comparison with those that were Hebrews of the Hebrews) are apt to be jealous that they are slighted when really they are not so; and it is the common fault of poor people that, instead of being thankful for what is given them, they are querulous and clamorous, and apt to find fault that more is not given them, or that more is given to others than to them; and there are envy and covetousness, those roots of bitterness, to be found among the poor as well as among the rich, notwithstanding the humbling providences they are under, and should accommodate themselves to. But, [2.] We will suppose there might be some occasion for their complaint. <i>First</i>, 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, <i>that a widow was to be maintained by her husband’s children</i>. See <a class="bibleref" title="1Tim.5.4" href="/passage/?search=1Tim.5.4">1 Tim. 5:4</a>. But, <i>Secondly</i>, 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 (<a class="bibleref" title="Isa.1.17,Luke.18.3" href="/passage/?search=Isa.1.17,Luke.18.3"><span class="bibleref" title="Isa.1.17">Isa. 1:17</span>; <span class="bibleref" title="Luke.18.3">Luke 18:3</span></a>); so those that have the administration of public charity ought in a particular manner to provide for widows what is necessary. See <a class="bibleref" title="1Tim.5.3" href="/passage/?search=1Tim.5.3">1 Tim. 5:3</a>. 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.</p>
<p class="tab-1">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,</p>
<p class="tab-1">1. How the method was proposed by the apostles: They <i>called the multitude of the disciples unto them</i>, the heads of the congregations of Christians in Jerusalem, the principal leading men. The twelve themselves would not determine any thing without them, for <i>in multitude of counsellors there is safety</i>; 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.</p>
<p class="tab-1">(1.) The apostles urge that they could by no means admit so great a diversion, as this would be, from their great work (<a class="bibleref" title="Acts.6.2" href="/passage/?search=Acts.6.2">Acts 6:2</a>): <i>It is not reasonable that we should leave the word of God and serve tables</i>. The receiving and paying of money was serving tables, too like <i>the tables of the money-changers in the temple</i>. This was foreign to the business which the apostles were called to. They were <i>to preach the word of God</i>; and though they had not such occasion to study for what they preached as we have (it being <i>given in that same hour what they should speak</i>), 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, <i>than ten thousand</i>. If they serve tables, they must, in some measure, <i>leave the word of God</i>; they could not attend their preaching work so closely as they ought. <i>Pectora nostra duas non admittentia curas—These minds of ours admit not of two distinct anxious employments</i>. 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. <i>It is not reason</i>, <b><i>ouk areston estin</i></b>—<i>it is not fit</i>, 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 (<a class="bibleref" title="1Tim.4.15" href="/passage/?search=1Tim.4.15">1 Tim. 4:15</a>), which that he may do, he must not entangle himself in the affairs of this life (<a class="bibleref" title="2Tim.2.4" href="/passage/?search=2Tim.2.4">2 Tim. 2:4</a>), no, not in the outward business of the house of God, <a class="bibleref" title="Neh.11.16" href="/passage/?search=Neh.11.16">Neh. 11:16</a>.</p>
<p class="tab-1">(2.) They therefore desire <i>that seven men</i> might be chosen, well qualified for the purpose, whose business it should be <i>to serve tables</i>, <b><i>diakonein trapezais</i></b>—<i>to be deacons to the tables</i>, <a class="bibleref" title="Acts.6.2" href="/passage/?search=Acts.6.2">Acts 6:2</a>. 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 chosen, who though they might 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 <i>buy those things which they had need of against the feast</i> (<a class="bibleref" title="John.13.29" href="/passage/?search=John.13.29">John 13:29</a>), and attend to all those things which are necessary <i>in ordine ad spiritualia—in order to spiritual exercises</i>, that every thing might be done decently and in order, and no person nor thing neglected. Now,</p>
<p class="tab-1">[1.] The persons must be duly qualified. The people are to choose, and the apostles to ordain; but the people have no authority to choose, nor the apostles to ordain, men utterly unfit for the office: <i>Look out seven men</i>; so many they thought might suffice for the present, more might be added afterwards if there were occasion. These must be, <i>First, Of honest report</i>, men free from scandal, that were looked upon by their neighbours as men of integrity, and faithful men, well attested, as men that might be trusted, not under a blemish for any vice, but, on the contrary, well spoken of for every thing that is virtuous and praiseworthy; <b><i>martyroumenous</i></b>—<i>men that can produce good testimonials</i> concerning their conversation. Note, Those that are employed in any office in the church ought to be men of honest report, of a blameless, nay, of an admirable character, which is requisite not only to the credit of their office, but to the due discharge of it. <i>Secondly</i>, They must be <i>full of the Holy Ghost</i>, must be filled with those gifts and graces of the Holy Ghost which were necessary to the right management of this trust. They must not only be honest men, but they must be men of ability and men of courage; such as were to be made judges in Israel (<a class="bibleref" title="Exod.18.21" href="/passage/?search=Exod.18.21">Exod. 18:21</a>), <i>able men, fearing God; men of truth, and hating covetousness</i>; and hereby appearing to be <i>full of the Holy Ghost. Thirdly</i>, They must be <i>full of wisdom</i>. It was not enough that they were honest, good men, but they must be discreet, judicious men, that could not be imposed upon, and would order things for the best, and with consideration: <i>full of the Holy Ghost, and wisdom</i>, that is, of the Holy Ghost as a Spirit of wisdom. We find the word of wisdom given by the Spirit, as distinct form the word of knowledge by the same Spirit, <a class="bibleref" title="1Cor.12.8" href="/passage/?search=1Cor.12.8">1 Cor. 12:8</a>. Those must be full of wisdom who are entrusted with public money, that it may be disposed of, not only with fidelity, but with frugality.</p>
<p class="tab-1">[2.] The people must nominate the persons: “<i>Look you out among yourselves seven men</i>; consider among yourselves who are the fittest for such a trust, and whom you can with the most satisfaction confide in.” They might be presumed to know better, or at least were fitter to enquire, what character men had, than the apostles; and therefore they are entrusted with the choice.</p>
<p class="tab-1">[3.] They apostles will ordain them to the service, will give them their charge, that they may know what they have to do and make conscience of doing it, and give them their authority, that the persons concerned may know whom they are to apply to, and submit to, in affairs of that nature: <i>Men, whom we may appoint</i>. In many editions of our English Bibles there has been an error of the press here; for they have read it, <i>whom ye may appoint</i>, as if the power were in the people; whereas it was certainly in the apostles: <i>whom we may appoint over this business</i>, to take care of it, and to see that there be neither waste nor want.</p>
<p class="tab-1">(3.) The apostles engage to addict themselves wholly to their work as ministers, and the more closely if they can but get fairly quit of this troublesome office (<a class="bibleref" title="Acts.6.4" href="/passage/?search=Acts.6.4">Acts 6:4</a>): <i>We will give ourselves continually to prayer, and to the ministry of the word</i>. See here, [1.] What are the two great gospel ordinances—<i>the word, and prayer</i>; by these two communion between God and his people is kept up and maintained; by the word he speaks to them, and by prayer they speak to him; and these have a mutual reference to each other. By these two the kingdom of Christ must be advanced, and additions made to it; we must <i>prophesy upon the dry bones</i>, and <i>then pray for a spirit of life</i> from God <i>to enter into them</i>. By the word and prayer other ordinances are sanctified to us, and sacraments have their efficacy. [2.] What is the great business of gospel ministers—to give themselves continually to prayer, and to the ministry of the word; they must still be either fitting and furnishing themselves for those services, or employing themselves in them; either publicly or privately; in the stated times, or out of them. They must be God’s mouth to the people in the ministry of the word, and the people’s mouth to God in prayer. In order to the conviction and conversion of sinners, and the edification and consolation of saints, we must not only offer up our prayers for them, but we must minister the word to them, seconding our prayers with our endeavours, in the use of appointed means. Nor must we only minister the word to them, but we must pray for them, that it may be effectual; for God’s grace can do all without our preaching, but our preaching can do nothing without God’s grace. The apostles were endued with extraordinary gifts of the Holy Ghost, tongues and miracles; and yet that to which they gave themselves continually was preaching and praying, by which they might edify the church: and those ministers, without doubt, are the successors of the apostles (not in the plenitude of the apostolical power—those are daring usurpers who pretend to this, but in the best and most excellent of the apostolical works) who give themselves continually to prayer, and to the ministry of the word; and such Christ will always be with, <i>even to the end of the world</i>.</p>
<p class="tab-1">2. How this proposal was agreed to, and presently put in execution, by the disciples. It was not imposed upon them by an absolute power, though they might have been bold in Christ to do this (<a class="bibleref" title="Phlm.1.8" href="/passage/?search=Phlm.1.8">Phlm. 1:8</a>), but proposed, as that which was highly convenient, and <i>then the saying pleased the whole multitude</i>, <a class="bibleref" title="Acts.6.5" href="/passage/?search=Acts.6.5">Acts 6:5</a>. It pleased them to see the apostles so willing to have themselves discharged from intermeddling in secular affairs, and to transmit them to others; it pleased them to hear that they would give themselves to the word and prayer; and therefore they neither disputed the matter nor deferred the execution of it.</p>
<p class="tab-1">(1.) They pitched upon the persons. It is not probable that they all cast their eye upon the same men. Everyone had his friend, whom he thought well of. But the majority of votes fell upon the persons here named; and the rest both of the candidates and the electors acquiesced, and made no disturbance, as the members of societies in such cases ought to do. An apostle, who was an extraordinary officer, was chosen by lot, which is more immediately the act of God; but the overseers of the poor were chosen by the suffrage of the people, in which yet a regard is to be had to the providence of God, who has all men’s hearts and tongues in his hand. We have a list of the persons chosen. Some think they were such as were before of the seventy disciples; but this is not likely, for they were ordained by Christ himself, long since, <i>to preach the gospel</i>; and there was not more reason that they should leave the word of God to serve tables than that the apostles should. It is therefore more probable that they were of those that were converted since the pouring out of the Spirit; for it was promised to all that would be baptized that they should <i>receive the gift of the Holy Ghost</i>; and the gift, according to that promise, is that fulness of the Holy Ghost which was required in those that were to be chosen to this service. We may further conjecture, concerning these seven, [1.] That they were such as had sold their estates, and brought the money into the common stock; for <i>caeteris paribus—other things being equal</i>, those were fittest to be entrusted with the distribution of it who had been most generous in the contribution to it. [2.] That these seven were all of the Grecian or Hellenist Jews, for they have all Greek names, and this would be most likely <i>to silence the murmurings of the Grecians</i> (which occasioned this institution), to have the trust lodged in those that were foreigners, like themselves, who would be sure not to neglect them. <i>Nicolas</i>, it is plain, was one of them, for he was <i>a proselyte of Antioch</i>; and some think the manner of expression intimates that they were all proselytes of Jerusalem, as he was of Antioch. The first named is <i>Stephen</i>, the glory of these <i>septemviri, a man full of faith and of the Holy Ghost</i>; he had a strong faith in the doctrine of Christ, and was full of it above most; <i>full of fidelity, full of courage</i> (so some), for he was <i>full of the Holy Ghost</i>, of his gifts and graces. He was an extraordinary man, and excelled in every thing that was good; his name signifies <i>a crown. Phillip</i> is put next, because he, having <i>used this office of a deacon well, thereby obtained a good degree</i>, and was afterwards ordained to the office of an evangelist, a companion and assistant to the apostles, for so he is expressly called, <a class="bibleref" title="Acts.21.8" href="/passage/?search=Acts.21.8">Acts 21:8</a>. Compare <a class="bibleref" title="Eph.4.11" href="/passage/?search=Eph.4.11">Eph. 4:11</a>. And his preaching and baptizing (which we read of <a class="bibleref" title="Acts.8.12" href="/passage/?search=Acts.8.12">Acts 8:12</a>) were certainly not as a deacon (for it is plain that that office was <i>serving tables</i>, in opposition <i>to the ministry of the word</i>), but as an evangelist; and, when he was preferred to that office, we have reason to think he quitted this office, as incompatible with that. As for <i>Stephen</i>, nothing we find done by him proves him to be a preacher of the gospel; for he only disputes in the schools, and pleads for his life at the bar, <a class="bibleref" title="Acts.6.9,Acts.7.2" href="/passage/?search=Acts.6.9,Acts.7.2"><span class="bibleref" title="Acts.6.9">Acts 6:9</span>; <span class="bibleref" title="Acts.7.2">7:2</span></a>. The last named is <i>Nicolas</i>, who, some say, afterwards degenerated (as the Judas among these seven) and was the founder of <i>the sect of the Nicolaitans</i> which we read of (<a class="bibleref" title="Rev.2.6,Rev.2.15" href="/passage/?search=Rev.2.6,Rev.2.15"><span class="bibleref" title="Rev.2.6">Rev. 2:6</span>, <span class="bibleref" title="Rev.2.15">15</span></a>), and which Christ there says, once and again, was a thing he hated. But some of the ancients clear him from this charge, and tell us that, though that vile impure sect denominated themselves from him, yet it was unjustly, and because he only insisted much upon it <i>that those that had wives should be as though they had none</i>, thence they wickedly inferred <i>that those that had wives should have them in common</i>, which therefore Tertullian, when he speaks of the community of goods, particularly excepts: <i>Omnia indiscreta apud nos, praeter uxores—All things are common among us, except our wives</i>.—Apol. cap, 39.</p>
<p class="tab-1">(2.) The apostles appointed them to this work of serving tables for the present, <a class="bibleref" title="Acts.6.6" href="/passage/?search=Acts.6.6">Acts 6:6</a>. The people presented them to the apostles, who approved their choice, and ordained them. [1.] They prayed with them, and for them, that God would give them more and more of the Holy Ghost and of wisdom—that he would qualify them for the service to which they were called, and own them in it, and make them thereby a blessing to the church, and particularly to the poor of the flock. All that are employed in the service of the church ought to be committed to the conduct of the divine grace by the prayers of the church. [2.] <i>They laid their hands on them</i>, that is, <i>they blessed them in the name of the Lord</i>, for laying on hands was used in blessing; so <i>Jacob blessed both the sons of Joseph</i>; and, without controversy, <i>the less is blessed of the greater</i> (<a class="bibleref" title="Heb.7.7" href="/passage/?search=Heb.7.7">Heb. 7:7</a>); the deacons are blessed by the apostles, and the overseers of the poor by the pastors of the congregation. Having by prayer implored a blessing upon them, they did by the laying on of hands assure them that the blessing was conferred in answer to the prayer; and this was giving them authority to execute that office, and laying an obligation upon the people to be observant of them therein.</p>
<p class="tab-1">III. The advancement of the church hereupon. When things were thus put into good order in the church (grievances were redressed and discontents silenced) then religion got ground, <a class="bibleref" title="Acts.6.7" href="/passage/?search=Acts.6.7">Acts 6:7</a>. 1. <i>The word of God increased</i>. Now that the apostles resolved to stick more closely than ever to their preaching, it spread the gospel further, and brought it home with the more power. Ministers disentangling themselves from secular employments, and addicting themselves entirely and vigorously to their work, will contribute very much, as a means, to the success of the gospel. The word of God is said to increase as the seed sown increases when it comes up again thirty, sixty, a hundred fold. 2. Christians became numerous: <i>The number of the disciples multiplied in Jerusalem greatly</i>. When Christ was upon earth, his ministry had least success in Jerusalem; yet now that city affords most converts. God has his remnant even in the worst of places. 3. <i>A great company of the priests were obedient to the faith. Then</i> is the word and grace of God greatly magnified when those are wrought upon by it that were least likely, as the priests here, who either had opposed it, or at least were linked in with those that had. The priests, whose preferments arose from the law of Moses, were yet willing to let them go for the gospel of Christ; and, it should seem, they came <i>in a body</i>; many of them agreed together, for the keeping up of one another’s credit, and the strengthening of one another’s hands, to join at once in giving up their names to Christ: <b><i>polis ochlos</i></b>—<i>a great crowd of priests</i> were, by the grace of God helped over their prejudices, and <i>were obedient to the faith</i>, so their conversion is described. (1.) They embraced the doctrine of the gospel; their understandings were captivated to the power of the truths of Christ, and every opposing objecting thought brought into obedience to him, <a class="bibleref" title="2Cor.10.4,2Cor.10.5" href="/passage/?search=2Cor.10.4,2Cor.10.5"><span class="bibleref" title="2Cor.10.4">2 Cor. 10:4</span>, <span class="bibleref" title="2Cor.10.5">5</span></a>. The gospel is said to be <i>made known for the obedience of faith</i>, <a class="bibleref" title="Rom.16.26" href="/passage/?search=Rom.16.26">Rom. 16:26</a>. Faith is an act of obedience, for this is God’s commandment, <i>that we believe</i>, <a class="bibleref" title="1John.3.23" href="/passage/?search=1John.3.23">1 John 3:23</a>. (2.) They evinced the sincerity of their believing the gospel of Christ by a cheerful compliance with all the rules and precepts of the gospel. The design of the gospel is to refine and reform our hearts and lives; faith gives law to us, and we must be obedient to it.</p>