Teks -- Acts 6:1-3 (NET)

The Appointment of the First Seven Deacons

6:1 Now in those days, when the disciples were growing in number, a complaint arose on the part of the Greek-speaking Jews against the native Hebraic Jews, because their widows were being overlooked in the daily distribution of food. 6:2 So the twelve called the whole group of the disciples together and said, “It is not right for us to neglect the word of God to wait on tables. 6:3 But carefully select from among you, brothers, seven men who are well-attested, full of the Spirit and of wisdom, whom we may put in charge of this necessary task.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Robertson: Act 6:1 - When the number of the disciples was multiplying

When the number of the disciples was multiplying ( plēthunontōn tōn mathētōn ).

Genitive absolute of plēthunō , old verb from plēthos , fulness, to increase. The new freedom from the intercession of Gamaliel was bearing rich fruit.

Robertson: Act 6:1 - A murmuring of the Grecian Jews

A murmuring of the Grecian Jews ( goggusmos tōn Hellēnistōn ).

Late onomatopoetic word (lxx) from the late verb gogguzō , to mutter, to murmur. The substantive occurs also in Joh 7:12; Phi 2:14; 1Pe 4:9. It is the secret grumblings that buzz away till they are heard. These "Grecian Jews"or Hellenists are members of the church in Jerusalem who are Jews from outside of Palestine like Barnabas from Cyprus. These Hellenists had points of contact with the Gentile world without having gone over to the habits of the Gentiles, the Jews of the Western Dispersion. They spoke Greek.

Robertson: Act 6:1 - Against the Hebrews

Against the Hebrews ( pros tous Ebraious ).

The Jewish Christians from Jerusalem and Palestine. The Aramaean Jews of the Eastern Dispersion are usually classed with the Hebrew (speaking Aramaic) as distinct from the Grecian Jews or Hellenists.

Robertson: Act 6:1 - Were neglected

Were neglected ( paretheōrounto ).

Imperfect passive of paratheōreō , old verb, to examine things placed beside (para ) each other, to look beyond (para also), to overlook, to neglect. Here only in the N.T. These widows may receive daily (kathēmerinēi , late adjective from kath' hēmeran , only here in the N.T.) help from the common fund provided for all who need it (Act 4:32-37). The temple funds for widows were probably not available for those who have now become Christians. Though they were all Christians here concerned, yet the same line of cleavage existed as among the other Jews (Hebrew or Aramaean Jews and Hellenists). It is not here said that the murmuring arose among the widows, but because of them. Women and money occasion the first serious disturbance in the church life. There was evident sensitiveness that called for wisdom.

Robertson: Act 6:2 - The multitude

The multitude ( to plēthos ).

The whole church, not just the 120.

Robertson: Act 6:2 - Fit

Fit ( areston ).

Pleasing, verbal adjective from areskō , to please, old word, but in the N.T. only here and Act 12:3; Joh 8:29; 1 Jo Joh 3:22. Non placet .

Robertson: Act 6:2 - Should forsake

Should forsake ( kataleipsantas ).

Late first aorist active participle for usual second aorist katalipontas from kataleipō , to leave behind.

Robertson: Act 6:2 - Serve tables

Serve tables ( diakonein trapezais ).

Present active infinitive of diakoneō from diakonos (dia and konis , dust), to raise a dust in a hurry, to serve, to minister either at table (Joh 12:20), or other service (Joh 12:25.), to serve as deacon (1Ti 3:10, 1Ti 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, Act 2:43-47). This word is the same root as diakonia (ministration) in Act 6:1and diakonos (deacon) in Phi 1:1; 1Ti 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 Act 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.

Robertson: Act 6:3 - Of good report

Of good report ( marturoumenous ).

Present passive participle of martureō , to bear witness to. Men with a good reputation as well as with spiritual gifts (the Holy Spirit and wisdom).

Robertson: Act 6:3 - We may appoint

We may appoint ( katastēsōmen ).

Future active indicative of kathistēmi , we shall appoint. The action of the apostles follows the choice by the church, but it is promised as a certainty, not as a possibility. The Textus Receptus has a first aorist active subjunctive here (katastēsōmen ).

Vincent: Act 6:1 - And

And ( δέ )

Better but, as a contrast is now introduced with the prosperous condition of the Church indicated at the close of the last chapter.

Vincent: Act 6:1 - Was multiplied

Was multiplied ( πληθυνόντων )

Lit., " when the disciples were multiplying;" the present participle indicating something in progress.

Vincent: Act 6:1 - A murmuring

A murmuring ( γογγυσμὸς )

See on the kindred word murmurers, Jud 1:16.

Vincent: Act 6:1 - Grecians

Grecians ( Ἑλληνιστῶν )

Rev., much better, Grecian Jews, with Hellenists in margin. " Grecians" might easily be understood of Greeks in general. The word Hellenists denotes Jews, not Greeks, but Jews who spoke Greek. The contact of Jews with Greeks was first effected by the conquests of Alexander. He settled eight thousand Jews in the Thebais, and the Jews formed a third of the population of his new city of Alexandria. From Egypt they gradually spread along the whole Mediterranean coast of Africa. They were removed by Seleucus Nicator from Babylonia, by thousands, to Antioch and Seleucia, and under the persecutions of Antiochus Epiphanes scattered themselves through Asia Minor, Greece, Macedonia, and the Aegean islands. The vast majority of them adopted the Greek language, and forgot the Aramaic dialect which had been their language since the Captivity. The word is used but twice in the New Testament - here and Act 9:29 - and, in both cases, of Jews who had embraced Christianity, but who spoke Greek and used the Septuagint version of the Bible instead of the original Hebrew or the Chaldaic targum or paraphrase. The word Ἕλλην , Greek, which is very common in the New Testament, is used in antithesis, either to " Barbarians" or to " Jews. " In the former case it means all nations which spoke the Greek language (see Act 18:17; Rom 1:14; 1Co 1:22, 1Co 1:23). In the latter it is equivalent to Gentiles (see Rom 1:16; Rom 2:9; 1Co 10:32; Gal 2:3). Hence, in either case, it is wholly different from Hellenist.

Vincent: Act 6:1 - Hebrews

Hebrews

Hebrew is the proper antithesis to Hellenist. A man was Ἰοουδαῖος , a Jew, who traced his descent from Jacob, and conformed to the religion of his fathers. He might speak Greek and be a Hellenist. He was Ἑβραῖος , a Hebrew, only as he spoke Hebrew and retained Hebrew customs. The distinction between Hebrew and Hellenist was a distinction within the Jewish nation, and not between it and other nations. Thus Paul calls himself a Hebrew of Hebrews; i.e., a Hebrew and of Hebrew parents (Phi 3:5; compare 2Co 11:22).

Vincent: Act 6:1 - Were neglected

Were neglected ( παρεθεωροῦντο )

Only here in New Testament. Lit., were overlooked. The imperfect denoting something habitual.

Vincent: Act 6:1 - Daily

Daily ( καθημερινῇ )

Only here in New Testament.

Vincent: Act 6:1 - Ministration

Ministration ( διακονίᾳ )

Or service. See on minister, Mat 20:26. The reference is to the distribution of provision.

Vincent: Act 6:2 - Reason

Reason ( ἀπεστόν )

Lit., pleasing or agreeable.

Vincent: Act 6:2 - Leave

Leave ( καταλείψαντας )

Rather forsake or abandon: leave in the lurch.

Vincent: Act 6:2 - Serve tables

Serve tables

Superintend the distribution of food.

Vincent: Act 6:3 - Of good report

Of good report ( μαρτυρουμένους )

Lit., attested, having witness borne them.

Wesley: Act 6:1 - There arose a murmuring

Here was the first breach made on those who were before of one heart and of one soul. Partiality crept in unawares on some; and murmuring on others. Ah Lord! how short a time did pure, genuine, undefiled Christianity remain in the world! O the depth! How unsearchable are thy counsels! Marvellous are thy ways, O King of saints! The Hellenists were Jews born out of Palestine. They were so called, because they used the Greek as their in other tongue. In this partiality of the Hebrews, and murmuring of the Hellenists, were the needs of a general persecution sown. Did God ever, in any age or country, withdraw his restraining providence, and let loose the world upon the Christians, till there was a cause among themselves? Is not an open, general persecution, always both penal and medicinal? A punishment of those that will not accept of milder reproofs, as well as a medicine to heal their sickness? And at the same time a means both of purifying and strengthening those whose heart is still right with God.

Wesley: Act 6:2 - It is not right that we should leave the word of God and serve tables

In the first Church, the primary business of apostles, evangelists, and bishops, 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 food, especially of the poor, the strangers, and the widows. Afterward, the deacons of both sexes 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.

Wesley: Act 6:3 - Of good report

That there may be no room to suspect them of partiality or injustice.

Wesley: Act 6:3 - 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.

Wesley: Act 6:3 - Whom we will set 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.

JFB: Act 6:1 - the Grecians

The Greek-speaking Jews, mostly born in the provinces.

JFB: Act 6:1 - the Hebrews

Those Jews born in Palestine who used their native tongue, and were wont to look down on the "Grecians" as an inferior class.

JFB: Act 6:1 - were neglected

"overlooked" by those whom the apostles employed, and who were probably of the Hebrew class, as being the most numerous. The complaint was in all likelihood well founded, though we cannot suspect the distributors of intentional partiality. "It was really just an emulation of love, each party wishing to have their own poor taken care of in the best manner" [OLSHAUSEN].

JFB: Act 6:1 - the daily ministration

The daily distribution of alms or of food, probably the latter.

JFB: Act 6:2-4 - the multitude

The general body of the disciples.

JFB: Act 6:2-4 - It is not reason

The word expresses dislike; that is "We cannot submit."

JFB: Act 6:2-4 - to leave the word of God

To have our time and attention withdrawn from preaching; which, it thus appears, they regarded as their primary duty.

JFB: Act 6:2-4 - to serve tables

Oversee the distribution of provisions.

JFB: Act 6:3 - look ye out among you

That is, ye, "the multitude," from among yourselves.

JFB: Act 6:3 - seven men of honest report

Good reputation (Act 10:22; 1Ti 3:7).

JFB: Act 6:3 - full of the Holy Ghost

Not full of miraculous gifts, which would have been no qualification for the duties required, but spiritually gifted (although on two of them miraculous power did rest).

JFB: Act 6:3 - and wisdom

Discretion, aptitude for practical business.

JFB: Act 6:3 - whom we may appoint

For while the election was vested in the Christian people, the appointment lay with the apostles, as spiritual rulers.

Clarke: Act 6:1 - A murmuring of the Grecians against the Hebrews

A murmuring of the Grecians against the Hebrews - Those who are here termed Grecians, Ηλληνισται, or Hellenists, were Jews who sojourned now at Jerusalem, but lived in countries where the Greek language was spoken, and probably in general knew no other. They are distinguished here from those called Hebrews, by which we are to understand native Jews, who spoke what was then termed the Hebrew language, a sort of Chaldaio-Syriac

It has been remarked that Greek words ending in ιστης imply inferiority. Ἑλληνες, Hellenes, was distinguished from Ἑλληνισται : the former implies pure Greeks, native Greeks, who spoke the Greek tongue in its purity; and the latter, Jews or others sojourning among the Greeks, but who spoke the Greek language according to the Hebrew idiom. Pythagoras divided his disciples into two classes; those who were capable of entering into the spirit and mystery of his doctrine he called Πυθαγορειοι, Pythagoreans; those who were of a different cast he termed Πυθαγορισται, Pythagorists: the former were eminent and worthy of their master; the latter only so so. The same distinction is made between those called Αττικοι and Αττικισται, Attics and Atticists, the pure and less pure Greeks, as between those called Ἑλληνες and Ἑλληνισται, Hellenes and Hellenists, pure Greeks and Graecising Jews. See Jamblicus, De Vit. Pyth. cap. 18, and Schoettgen on this place

The cause of the murmuring mentioned here seems to have been this: When all the disciples had put their property into a common stock, it was intended that out of it each should have his quantum of supply. The foreign or Hellenistic Jews began to be jealous, that their widows were neglected in the daily ministration, that they either had not the proportion, or were not duly served; the Palestine Jews being partial to those of their own country. This shows that the community of goods could never have been designed to become general. Indeed, it was no ordinance of God; and, in any state of society, must be in general impracticable. The apostles, hearing of this murmuring, came to the resolution mentioned below.

Clarke: Act 6:2 - It is not reason

It is not reason - Ουκ αρεστον εστι, it is not pleasing, proper, or fitting, that we should leave the word of God, that we should give up ourselves, or confide to others, the doctrine of salvation which God has commanded us to preach unto the people

Clarke: Act 6:2 - And serve tables

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.

Clarke: Act 6:3 - Wherefore - look ye out among you seven men

Wherefore - look ye out among you seven men - Choose persons in whom ye can all confide, who will distribute the provisions impartially, and in due time; and let these persons be the objects of the choice both of the Hebrews and Hellenists, that all cause of murmuring and discontent may be done away. Though seven was a sacred number among the Jews, yet there does not appear to be any mystery intended here. Probably the seven men were to take each his day of service; and then there would be a superintendent for these widows, etc., for each day of the week

Clarke: Act 6:3 - Of honest report

Of honest report - Μαρτυρουμενους Persons to whose character there is authentic testimony, well known and accredited

Clarke: Act 6:3 - Full of the Holy Ghost

Full of the Holy Ghost - Saved into the spirit of the Gospel dispensation; and made partakers of that Holy Ghost by which the soul is sanctified, and endued with those graces which constitute the mind that was in Christ

Clarke: Act 6:3 - And wisdom

And wisdom - Prudence, discretion, and economy; for mere piety and uprightness could not be sufficient, where so many must be pleased, and where frugality, impartiality, and liberality, must ever walk hand in hand

Clarke: Act 6:3 - Whom we may appoint

Whom we may appoint - Instead of καταστησωμεν, we may appoint, καταστησομεν, we shall appoint, is the reading of ABCDE, and several others. It makes, however, very little difference in the sense.

Calvin: Act 6:1 - The number increasing // A murmuring of the Greeks

1. Luke declareth here upon what occasion, and to what end, and also with what rite, deacons were first made. He saith, When there arose a murmuring amongst the disciples, it was appeased by this remedy, as it is said in the common proverb, Good laws have taken their beginning of evil manners. And it may seem to be a strange thing, seeing that this is a function so excellent and so necessary in the Church, why it came not into the apostles’ minds at the first, (before there was any such occasion ministered,) to appoint deacons, and why the Spirit of God did not give them such counsel which they take now, being, as it were, enforced thereunto. But that which happened was both better then, and is also more profitable for us at this day, to be unto us an example. If the apostles had spoken of choosing deacons before any necessity did require the same, they should not have had the people so ready; they should have seemed to avoid labor and trouble; many would not have offered so liberally into the hands of other men. Therefore, it was requisite that the faithful should be convict [convinced] by experience that they might choose deacons willingly, whom they saw they could not want; and that through their own fault.

We learn in this history that the Church cannot be so framed by and by, but that there remain somewhat to be amended; neither can so great a building be so finished in one day, that there may not something be added to make the same perfect. Furthermore, we learn that there is no ordinance of God so holy and laudable, which is not either corrupt or made unprofitable through the fault of men. We wonder that things are never so well ordered in the world, but that there is always some evil mixed with the good; but it is the wickedness and corruption of our nature which causeth this. That was, indeed, a godly order, whereof Luke made mention before, when the goods of all men being consecrated to God, were distributed to every man as he had need; ³⁰⁶ when as the apostles, being, as it were, the stewards of God and the poor, had the chief government of the alms. But shortly after there ariseth a murmuring which troubleth this order. Here appeareth that corruption of men whereof I have spoken, which doth not suffer us to use our good things. We must also mark the subtilty ³⁰⁷ of Satan, who, to the end he may take from us the use of the gifts of God, goeth about this continually, that it may not remain pure and sound; but that, being mixed with other discommodities, it may, first, be suspected, secondly, loathed, and, lastly, quite taken away. But the apostles have taught us, by their example, that we must not yield unto such engines (and policies) of Satan. For they do not think it meet (being offended with the murmuring) to take away that ministry which they know pleaseth God; but rather invent a remedy whereby the offense may be taken away, and that may be retained which is God’s. Thus must we do. For what offenses soever Satan raise, ³⁰⁸ we must take good heed that he take not from us those ordinances which are otherwise wholesome.

The number increasing We ought to wish for nothing more than that God would increase his Church, and gather together many ³⁰⁹ on every side unto his people; but the corruption of our nature hindereth us from having any thing happy in all points. For there arise many discommodities also, even of the increasings of the Church. For it is a hard matter to keep many hypocrites from creeping into the multitude, whose wickedness is not by and by discovered, until such time as they have infected some part of the flock with their infection. Moreover, many wicked, froward, and dissolute persons do insinuate themselves under a false color of repentance. And that I may pass over innumerable things, there is never such agreement amongst many, but that, according to the diversity of their manners, their opinions are also diverse, so that one thing cannot please all alike. This offense causeth many to be desirous to choose a few for a Church; it causeth them to loathe or else to hate a multitude. But no trouble, no irksomeness, ought so much to prevail, but that we must always be desirous to have the Church increased; but that we must study to enlarge the same; but that we must cherish so much as in us lieth unity with the whole body.

A murmuring of the Greeks Hereby it appeareth that they were not fully regenerate by the Spirit of God, to whom the diversity of nation and country ministereth occasion of disagreement. For in Christ there is neither Jew nor Grecian, (Gal 3:28.) Therefore, this indignation smelleth ³¹⁰ of the flesh and the world. Wherefore we must take good heed that the like fault be not found in us. ³¹¹ There is another fault in that they declare their indignation by murmuring. Furthermore it is uncertain whether the complaint were true or no. For when Luke saith that the Greeks murmured, because their widows were not honored, he showeth not what was done in deed, but what they thought was done. And it may be that forasmuch as the apostles did prefer the Jews, ³¹² because they were better known, the Greeks did think (though falsely) that their widows were despised as strangers. And this seemeth to be more like to be true. Furthermore the word ministering may be expounded two manner of ways, actively or passively. For we know that at the first there were widows chosen unto the ministration. ³¹³ Notwithstanding, I do rather think that the Greeks did complain, because their widows were not so liberally relieved as they wished. So that the ministration shall be that daily distribution which was wont to be made.

Calvin: Act 6:2 - The twelve having the multitude called unto them // It pleaseth not

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.

Calvin: Act 6:3 - Therefore, brethren, look out

3.Therefore, brethren, look out Now we see to what end deacons were made. The word itself is indeed general, yet is it properly taken for those which are stewards for the poor. Whereby it appeareth how licentiously the Papists do mock God and men, who assign unto their deacons no other office but this, to have the charge of ³³¹ the paten and chalice. Surely we need no disputation to prove that they agree in no point with the apostles. But if the readers be desirous to see any more concerning this point, they may repair unto our Institution, chapter 8. As touching this present place, the Church is permitted to choose. For it is tyrannous if any one man appoint or make ministers at his pleasure. ³³² Therefore, this is the (most) lawful way, that those be chosen by common voices ³³³ who are to take upon them ³³⁴ any public function in the Church. And the apostles prescribe what manner [of] persons ought to be chosen, to wit, men of tried honesty and credit, ³³⁵ men endued with wisdom ³³⁶ and other gifts of the Spirit. And this is the mean between tyranny and confused liberty, ³³⁷ that nothing be done without ³³⁸ the consent and approbation of the people, yet so that the pastors moderate and govern (this action, ³³⁹) that their authority may be as a bridle to keep under the people, ³⁴⁰ lest they pass their bounds too much. In the mean season, this is worth the noting, that the apostles prescribe an order unto the faithful, lest they appoint any save those which are fit. For we do God no small injury if we take all that come to hand ³⁴¹ to govern his house. Therefore, we must use great circumspection that we choose none ³⁴² unto the holy function of the Church unless we have some trial of him first. The number of seven is applied ³⁴³ unto the present necessity, lest any man should think ³⁴⁴ that there is some mystery comprehended under the same. Whereas Luke saith, full of the Spirit and wisdom, I do interpret it thus, that it is requisite that they be furnished both with other gifts of the Spirit, and also with wisdom, ³⁴⁵ without which that function cannot be exercised well, both that they may beware of the leger-demain ³⁴⁶ of those men, who being too much given unto begging, require ³⁴⁷ that which is necessary for the poverty of the brethren, and also of their slanders, who cease not to backbite, though they have none occasion given them. For that function is not only painful, but also subject to many ungodly murmurings. ³⁴⁸

Defender: Act 6:1 - the Grecians

The "Grecians" were not ethnic Greeks, but Greek-speaking Jews, presumably with ties to the Jews of the dispersion. The "Hebrews," on the other hand, were natives of Israel itself, and spoke Aramaic.

Defender: Act 6:1 - daily ministration

The words "ministration" and "serve" (Act 6:2) are cognates in the Greek to the word which later became rendered as "deacon." The "seven men" (Act 6:3) here chosen are not actually called "deacons" in this section, but it is probable that their activities later became codified into an actual office. Every local church would need leaders to handle the more mundane matters in order to free its pastoral leadership for prayer and for the study and preaching of the Word (Act 6:4). In any case, the spiritual requirements for these seven, as well as those of the later office of deacon (1Ti 3:8-12) were little different from those for the pastors, who were apparently identical with bishops and elders (1Ti 3:1-7; Tit 1:5-9). The deacons could, and did, engage in spiritual as well as mundane ministries as time permitted."

TSK: Act 6:1 - when // there // Grecians // Hebrews // their // the daily

when : Act 6:7, Act 2:41, Act 2:47, Act 4:4, Act 5:14, Act 5:28; Psa 72:16, Psa 110:3; Isa 27:6; Jer 30:19

there : 1Co 10:10; Heb 13:1; Jam 4:5, Jam 5:9

Grecians : Act 9:29, Act 11:20

Hebrews : 2Co 11:22; Phi 3:5

their : Act 9:39, Act 9:41; Deu 24:19-21, Deu 26:12; Job 29:13, Job 31:16; Isa 1:17; Eze 22:7; Mal 3:5; Mat 23:14; 1Ti 5:4, 1Ti 5:5, 1Ti 5:9; Jam 1:27

the daily : Act 2:45, Act 4:35

TSK: Act 6:2 - the twelve // It // we should

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

TSK: Act 6:3 - brethren // look // honest // full // whom

brethren : Act 9:30, Act 15:23; Mat 23:8; 1Jo 3:14-16

look : Act 1:21; Num 11:16; Deu 1:13; 1Co 16:3; 2Co 8:19-21

honest : Act 10:22, Act 16:2, Act 22:12; 1Ti 3:7, 1Ti 3:8, 1Ti 3:10, 1Ti 5:10; 3Jo 1:12

full : Act 2:4; Gen 41:38, Gen 41:39; Num 11:17-25, Num 27:18, Num 27:19; Job 32:7, Job 32:8; Isa 11:2-5; Isa 28:6, Isa 28:26; 1Co 12:8; Eph 5:18; Jam 1:17, Jam 3:17, Jam 3:18

whom : Act 6:6, Act 13:2, Act 13:3; 1Ti 3:8-15

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Act 6:1 - Grecians // Their widows were neglected in the daily ministration

Act 6:1-4 The apostles, that the poor might not be neglected,

recommend,

Act 6:5,6 and with, the church’ s consent ordain, seven chosen

men, deacons.

Act 6:7 The word of God prevaileth.

Act 6:8-15 Stephen, full of faith and the Holy Ghost, confuting

those with whom he disputed, is brought before the

council, and by suborned evidence falsely accused of

blasphemy against the law and the temple.

Grecians these were not such as are elsewhere called Greeks, either as being of that nation, or more generally taken for all Gentiles at large; but they were (as to their authority) Jews, and descended from such of them who, in several national calamities, were forced (or chose) to leave their country, and fly to Alexandria, and divers other places; yet kept themselves unmixed with other nations, retaining the knowledge of God, and coming to worship upon the solemn feasts; only, disusing the Hebrew language, they were more acquainted with the Greek tongue, (then commonly spoken every where), and used the Holy Scripture translated into that language, which made them the rather called Hellenists or Grecians.

Their widows were neglected in the daily ministration they were not taken, as others, into the college, or number of widows, who in that time had some care of the poor; or rather, because they were not so largely allowed, or carefully looked after; for those that sold their goods, being Hebrews, they might not be so tender over the Hellenists, whose estates laying farther off, could not so readily be sold for the relief of themselves or others.

Poole: Act 6:2 - The twelve // The word of God // Serve tables

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.

Poole: Act 6:3 - Look ye out among you seven men // Of honest report // Full of the Holy Ghost // And wisdom

Look ye out among you seven men as carefully and circumspectly as ye would in any cases of your own concerns.

Of honest report a good direction, that obliges to this day, in all elections of any for the service of God and his church.

Full of the Holy Ghost of the gifts and graces of the Holy Ghost, which were not bestowed on the apostles only.

And wisdom or prudence, and skill in the word of God, which only is able to make a man wise unto salvation, 2Ti 3:15 .

Haydock: Act 6:1

[BIBLIOGRAPHY]

Græcorum, Greek: elleniston, not Greek: ellenon. See also Acts ix. 29. and xi. ver. 20. See Legh Critica Sacra.

Haydock: Act 6:2 - And serve tables // Word of God

And serve tables. The apostles did not judge it proper for them to be so much employed in managing that common stock, out of which every one, as they stood in need, were supplied, as to meat, and all other necessities: this took up too much of their time, which might be better employed in preaching, &c. (Witham) ---

Word of God. The most essential duty of an apostle and bishop, is to announce the word of God. St. Paul would not even baptize, lest it should be a prejudice to the performance of this great duty, for which he had been sent. Many think, that this ministry of the tables, here signifies, not only the distribution of corporal nourishment, but the dispensing of the holy Eucharist. As sacred and divine as was this latter duty, the apostles preferred before it, their obligation of preaching. (Calmet)

Haydock: Act 6:3 - Look ye out among you seven men

Look ye out among you seven men, and men of a good repute and character, full of the Holy Ghost. (Witham) ---

Diverse circumstances prove, that they were chosen to be about the altar also. They were to be full of the Holy Ghost and wisdom: they received the imposition of the apostles' hands, and in them St. Paul requireth, in a manner, the same conditions as in bishops; all which would not have been necessary for any secular stewardship. See Acts xiii. 3. Immediately after their ordination, they preached, baptized, disputed, as we see in St. Stephen, &c. &c. Hence St. Ignatius: "it is ours to please by all means the deacons, who are for the ministry of Jesus Christ; for they are not servitors of meat and drink, but ministers of the Church of God. For what are deacons but imitators or followers of Christ, ministering to bishops, as Christ to his Father, and working unto him a clean and immaculate work, even as St. Stephen to St. James? (Ep. ad Tral.)

Gill: Act 6:1 - And in those days, when the number of the disciples was multiplied // there arose a murmuring of the Grecians, or Hellenists, against the Hebrews // because their widows were neglected in the daily ministration

And in those days, when the number of the disciples was multiplied,.... From an hundred and twenty to three thousand more, from thence to five thousand more, and after that a multitude of men and women were added, and still they were increasing; see Act 1:15 Act 2:41. This increase of the disciples agrees with what Maimonides says ^z, before observed, that

"in the days of Gamaliel, רבו מינים, "the heretics were multiplied in Israel".''

The word "disciples" was a common name to all Christians, to all that believed in Christ, and was the name they went by, before they were called Christians, Act 11:26

there arose a murmuring of the Grecians, or Hellenists, against the Hebrews; by the Hebrews are meant the Jews that dwelt in Judea, and were the inhabitants of that country, and chiefly of Jerusalem, who spoke the Hebrew, or rather the Syriac language; and by the Grecians, or Hellenists, are meant, not the Greeks that were proselyted to the Jewish religion, though there might be some few among them; but Jews who were born, and had dwelt, in some parts of Greece, and spoke the Greek language, and used the Septuagint version of the Bible; between these two a murmuring arose, a complaint was made by one against the other: so that, as it appears from the instance of Ananias and Sapphira, that this first and pure Gospel church was not free from hypocrites; it is also manifest, that though they were at first so united and harmonious in their affections and judgments, yet they were not always clear of feuds, animosities, and contentions; Satan bestirred himself, and got footing among them, as he commonly does where the Gospel is preached, and there is an increase of it: the reason of this uneasiness was,

because their widows were neglected in the daily ministration; that is, they had not that distributed which was necessary for them, nor so much as the Hebrew widows; they complained of partiality, as if because the Hebrew widows were the natives of the country, and might be nearly related to many of the community, that therefore they were more regarded and better supplied every day, than their widows were, whose husbands had dwelt in foreign lands, and were not so well known, and had fewer acquaintance and relations; for it seems the ministration or distribution was made every day: and such a practice obtained among the Jews in common, who used to collect every day for the poor, and give it daily to them. Maimonides ^a speaks of it in this manner;

"they appoint collectors, who receive "every day", from every court, a piece of bread, or any sort of food, or fruit, or money, from whomsoever that offers freely for the time; and they divide that which is collected, "in the evening", among the poor, and they give to every poor person of it "his daily sustenance"; and this is called תמחוי, "Tamchui", or "the alms dish".''

And from hence the apostles might take up this custom, and follow it. The Ethiopic version renders it, "because they saw their widows minister", or "employed daily"; as if the complaint was, that their widows were too much made use of, and obliged to more frequent and to harder service in taking care of the poor, the sick, and helpless, than the other widows were, who had not their share of labour with them, but lived more at ease. Though others rather think the murmur was, because the Grecian widows were not taken into the number, and employed in taking care of the poor, as the Hebrew widows were; but the sense first given, of not having so good a share in the distribution, seems to be the best.

Gill: Act 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

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.

Gill: Act 6:3 - Wherefore brethren look ye out among you // Seven men, of honest report // full of the Holy Ghost, of wisdom // Whom we may appoint over this business

Wherefore brethren look ye out among you,.... Or "choose out among you", as the Syriac version adds, and as the Arabic and Ethiopic versions render it; which shows that this sort of officers, deacons, must be members of the church, and of the same church to which they are ordained deacons; and that they must be chosen to that office by the whole community, or by the common suffrages and votes of the people. So the ^b Jews

"did not appoint פרנס, (which may be rendered) "an overseer of the poor", in a congregation, without consulting the congregation;''

which officer seems pretty much to answer to a deacon.

Seven men, of honest report; why the number seven is fixed upon, perhaps no other solid reason is to be given, but that that number was judged sufficient for the care of the poor in that church, and at that time; nor is it obligatory on other churches to have just so many, neither more nor fewer; for such officers are to be chosen as the church requires: perhaps some regard might be had to טובי העיר שבעה, "the seven good men of the ^c city" among the Jews, who had great authority in their synagogues, and who had power to sell them, when old and useless; and who seem, according to Maimonides ^d, to be the elders of the people. It is necessary that this sort of officers in the church should be men "of honest report"; that have a good testimony both from within the church and without, of their honesty and fidelity; since they are intrusted with the church's stock, and have the care of many devolved upon them: so the collectors of alms among the Jews were to be men ידועים ונאמנים, "known and faithful" ^e; men of known probity and integrity: and, besides this good and honest report they were to have from others, they were also to be men

full of the Holy Ghost, of wisdom; they were to be men, not only that had the Spirit of God in them, but who were eminent for their rich experiences of grace; and who had superior gifts of the Spirit, whereby they were capable both of defending the truth against opposers, and of speaking a word of exhortation to duty, or of comfort under distress, or of reproof to members, as circumstances required; and it may be at this time when the church consisted of some of all nations, as seems from Act 2:9 it might be necessary that they should have the extraordinary gifts of the Spirit, especially that of speaking with divers tongues, that they might be able to converse with persons of different languages: and "wisdom" is highly requisite in them, that they may be good economists of the church's stock, and dispose of it in the most prudent manner: and conduct themselves agreeably to the different tempers and spirits of men they have to do with, and especially in composing differences among members.

Whom we may appoint over this business; assign or make over that part of their office to them, which hitherto they had exercised, and install them into it, and invest them with it.