II.ITS ADJUSTMENT.

III.ITS BLESSING.

(Langbein.)

1. When it arose. With multiplying numbers, new dangers arose. It was more difficult to keep the unity for which the believers had been distinguished. Many a Church that has withstood adversity has been wrecked by prosperity.

2. How it arose. By the jealousy of the Grecians. If that was not stopped, there was a great disaster before the Church. How it came about that the Grecian widows were neglected, the record does not say. It may have been unintentional oversight, or the result of a feeling against the Greeks as being foreigners. It is worthy of note that the first two dangers to the early Church, hypocrisy and schism, arose from the distribution of its charities.

II. THE HARMONY OF THE CHURCH. How was it restored? By the prompt, wise, and magnanimous action of the apostles. They did not wait for the "murmuring" to become a pronounced disaffection. They did not rebuke the murmurers, nor try to justify themselves. They simply asked that the work might be put in the hands of others who could properly attend to it.

1. They made a protest against doing the work at all. They were chosen of Christ to be His witnesses — not to dole out alms. The lower work was encroaching upon the higher. They were liable to be so much engaged in caring for the bodies that they could do nothing for the souls of men.

2. They showed to whom the work should be committed. They directed the disciples to look out seven men among them.(1) "Of good report" — so that, to begin with, they would receive the approval of every one. The apostles went upon the principle of never putting a doubtful man into aa important office.(2) "Full of the Spirit" — so that their godliness might be apparent. Men full of the Spirit would not be likely to do injustice through partiality — or become defaulters.(3) "And of wisdom" — so that the funds would be wisely disbursed. The Church that has a charity fund has to look out that pauperism is not encouraged, that dead-beats are not supported, and that the really needy are generously cared for.

3. They declared what their own work should be. The world was famishing for the gospel more than the disciples for bread. Others could give the bread, but the apostles were chosen especially to give the gospel. First they would get from God, and then they would give to men. There is no giving without first getting. No water can be poured from an unfilled pitcher.

III. THE GROWTH OF THE CHURCH.

1. The choice of the seven. The seven were chosen in accordance with the recommendation of the apostles. Their Greek names show how generously the Church acted in giving "the daily ministration" largely into the hands of the element from which the murmurs had arisen. That made it impossible for Grecian Jews any longer to complain. The suggestion of the apostles "pleased the whole multitude"; for they saw that it not only would do away with dissensions, but would result in the greater efficiency of the apostles. The seven finally were inducted into office with as much solemnity as though they were to preach the Word instead of to serve tables! In those days no work for Christ, it would seem, was unworthy of a consecration.

2. The increase of the disciples. That, naturally, was the result of the increase of power resulting from the new state of things. The Church was a greater power, because in it there no longer was any division. The apostles were a greater power; for now there was no obstacle to giving their whole strength to prayer and the ministry of the Word. Notable among the accessions was the great company of priests that became "obedient to the faith." The new faith demanded of them so much that in their case obedience meant a great deal more than with others.

IV. THE WITNESS FOR THE CHURCH. Among the chosen seven there was one especially prominent from the first, Stephen. Observe that he was a witness for the Church —

1. In his endowments. He was "full of faith and the Holy Spirit" — "full of grace and power." The mere fact that a man is so endowed is a great testimony for the Church.

2. In the exhibitions of his power. He "wrought great wonders and signs among the people." He showed apostolic power, though he was not an apostle. The layman may be as full of the Holy Spirit and of the power of the Spirit as the minister.

3. In his encounters with adversaries. "They were not able to resist the wisdom and the Spirit by which he spake." They were cunning, but he was wise. They were learned, but he was inspired.

4. In his appearance before the council.

(M. C. Hazard.)

1. We are introduced to a class of people here called Grecians, who were proselytes to the Jewish worship, and Jews born and bred in foreign countries, whose language was Greek. In Acts 2. a long catalogue is given us of the countries from which they came. The home Jews, or Hebrews, looked down upon their foreign brethren as having contracted contamination by their long contact with the heathen. As a natural result, considerable jealousy sprang up between them. The Church did not create the division; on the contrary, its direct influence was to merge the two factions into one — they were all of "one accord." But in process of time the old spirit of rivalry manifested itself. The world often taunts the Church with having within its fold contentious and hypocritical people. But where have they come from? The Church has black sheep; but they were black when they first came in from the world, and remain black in spite of the cleansing influences around them.

2. The Grecians murmured. There was no open hostility, or any unseemly ebullition of temper. You place a shell by your ear, and hear the subdued murmur of the air as it winds its way through the intricate convolutions. That is the comparison of St. Luke — there was a low, half-articulate mutter. This disposition to grumble formed the gravest danger the Church had yet had to encounter. The earth is exposed to two perils — from storms without, and volcanic fires within. Of the two, the last is the most dangerous. Let the winds beat as they will, the earth continues firm. But when the internal fires burst forth, the earth quakes to its foundations. In ,like manner the Church is exposed to persecution in the world. This has attacked the Church repeatedly; but it did not fall, because it was founded upon a rock. But the gravest danger arises from within — the spirit of discontent in the members.

3. The Grecians "murmured because their widows were neglected." It appears that only the " widows" received charitable relief, and of course those who were disabled by age or decrepitude. Men able to earn a living doubtless had to go and work. Who were the almoners? The text seems to hint that the apostles had partly delegated their power to certain members of the Hebrew party. The "widows" were overlooked probably by accident, arising from defective organisation. But the Grecians insisted that there was a set purpose in it, and inquired for sinister motives, and, as is always the case, found them! Jealousy always distorts facts to suit its own morbid fancies.

4. The murmurings of the Grecians induced the apostles to "call the multitude of the disciples unto them," in order to confer together. The Jewish Church was constituted on mechanical principles. God Himself elected His own officers, and the nation was expected loyally to submit. But the Christian Church is a living organism; its functionaries are therefore dependent on the vote of the members. Governments are of two kinds — the parental and representative. The government of the Jewish Church was on the parental principle, the members being, in the language of the apostle, under age. But the government of the Christian Church is representative; it is self-government — its members having attained their majority. And in calling "the multitude of the disciples unto them," the apostles acknowledged the principle of manhood suffrage. But we must not forget the promise that the "Spirit of Truth" should guide the Church into all the truth of government not less than the truth of doctrine. This promise holds good for us as for the age of the apostles. No doubt precedent has its value, and no conscientious Christian will speak lightly of the past history of the Church. But if webs be woven of it to tie the hands and bind the feet of the Church now living, we make of it a bad and unjustifiable use. The Church of to-day is as free as the Church of the first century, and is in as close communion with its Head as ever it was. But there is a distinction between the scripturalness of a doctrine or usage and the ecclesiasticalness thereof. What is taught by the apostles is not subject to alteration or capable of improvement. What St. Paul taught the Corinthian Church I accept without cavil or objection; but what the Corinthian Church practised I feel at liberty to adopt or reject.

5. Having summoned the "multitude of the disciples together," the apostles proposed "they should choose from among themselves seven men of honest report" to supervise the distribution, which instantly quelled the discontent. In ver. 1 they murmur; in ver. 5 they are pleased. Were many in the place of the apostles they would have stood upon their dignity, and ignored the complaint; and the low "murmuring" of ver. 1 would have grown into loud and fierce denunciation in ver. 5. But kindness, straightforwardness, and discretion at once surmounted the difficulty. Evil had always better be grappled with in its incipient stage. A small injustice is more easily remedied than a great one, and the facility makes the duty more imperative. Thus we are taught that the Church is a growth. It was not launched upon society with all its organisation perfected. Herein again it contrasts strikingly with Judaism. Moses was commanded "to do everything according to the pattern shown him in the mount" — by Divine revelation. The people had to originate nothing — they had to receive everything. But the Christian Church is a living organism — it gradually unfolds from within. It began on the day of Pentecost without any regulations or offices except the apostolate. It was simply a germ, but a germ which had within it the "power of endless life." By degrees the germ grew and threw out new offices, just as the tree shoots out new branches. Its functions are the healthy outgrowth of its life. The diaconate is instituted when the temporal requirements of the Church urgently demand it, and not a day before. It is, therefore, idle to endeavour to give the Church a rigid, cast-iron shape for all countries and ages. The exigencies of time and place are to determine its outward form.

II. THE DUTIES OF THE OFFICE.

1. The "seven men" were elected to "serve." The noun "deacon" is not used, but the corresponding verb is — "they diaconised." Is there not a quiet hint to their successors to be more covetous of discharging the duties than of wearing the name? In the Acts we find only the verb; in the Epistles we find the noun. Here we perceive the fundamental law of language and of life; for language and life are at bottom one — first get the thing, next get the name. The probability is that these men were not officially styled "deacons" — they were simply known as the "seven." Gradually, however, the Church felt a need for an official title, and from the verb it developed the noun. Living in an age noted for its appearances, we go about in the first place to invent names, and care but little about things. All our goods are electro-plate. But the primitive Church was living face to face with stern realities. If it could procure the thing, it let the name take care of itself. A deacon is one who ministers or serves. The same words are used to describe the work of deacons as that of apostles, the object only being different. In each case it was "serving," "ministering." A deacon etymologically means one who waits at table, who runs to do service. The very word signifies that diaconal work should be characterised by docility and alacrity. People of imperious temperament are scarcely fit to act as servers of the Church; instead of running themselves, their disposition is to bid others run.

2. "They were elected to "serve tables," to attend to the temporalities of the Church. It was not, however, absolutely necessary that they should confine themselves to this; hard and fast lines are not known in the kingdom of God. Their chief duty is to manage the finances of the kingdom; but, that done, they may extend the sphere of their usefulness. The public mind is confused upon this subject. Preachers are supposed to have no right to meddle with the service of tables; the right they indisputably have, but the expediency may be questioned, except in very rare cases. On the other hand, deacons are supposed to be guilty of presumption when they preach. But they are guilty of nothing of the kind; for Stephen and Philip "preach the Word" with irresistible power and success. Everywhere in the Apostolic Church are traceable the liberty and elasticity of life. "The tools to him who can use them."

3. The deacons are to "serve the tables" of the ministers. We may rest assured that, whilst waiting on the tables of others, they did not leave the apostles' table empty. One important object was to relieve the preachers of anxiety and distraction in their own peculiar work.

4. They are to "serve the tables" of the poor. This was about the most impoverished period in Jewish history. Mendicants everywhere flocked the highways. "The poor ye have always with you." Many of them joined the Church, and the exceptional poverty called forth exceptional liberality. Many, "having land, sold it, and brought the money and laid it at the apostles' feet." At their feet. Money should always be kept at people's feet. Many keep it in their safes, and, alas I many in their hearts. In this institution we discover the first germ of the philanthropic efforts of modern civilisation. Judaism doubtless stood alone among ancient religions for the humane feeling pervading it. Nevertheless, its highest result was negative — not to oppress or defraud. Being the first stage of religious culture, Judaism consisted in not doing evil rather than in doing good. The Old Testament dealt in prohibitions rather than in positive injunctions. But the gospel bids you do something. Christ went about doing good. In the text a committee of seven is organised to supervise the distribution of the doles. Occasional outbursts of benevolent impulses were witnessed in previous ages and other countries; now for the first time was a deliberate effort made to reduce impulse into system, and benevolence into an organisation. The "seven men of honest report" constituted, I believe, the first "board of guardians" in the world. Modern civilisation is replete with "boards" — Poor Law Boards, School Boards, Boards of Guardians, and Boards of Health. But they are all natural developments of the board or "table" of which the text speaks, to "serve tables" being precisely the same as to serve boards. In the Gospels we witness the conception, in the Acts the birth of philanthropy.

III. THE QUALIFICATIONS FOR THE OFFICE.

1. Integrity "Honest report" — men of uprightness and straightforwardness. The funds being entrusted to their care, it is of prime importance that they be men above suspicion. Judas once "kept the bag"; but he was a thief. It is therefore of great consequence that men of strict integrity be put into this office.

2. Piety. "full of the Holy ghost." The judicious management of money requires the special aid of God's Spirit. Pecuniary interests occupy the middle ground, and are peculiarly liable to corruption. It is popularly imagined that, if a man is "full of the Holy Ghost," he cannot attend to temporal duties; that he is only fit to sing and pray. But it strikes me you do not want a very great deal of the Spirit to do that; but you want a great deal of Him to give and collect money. Show me a Church's collection books, and I can estimate pretty nearly how much of the Holy Ghost that church has. A Church of one hundred members giving fifty pounds a year towards the support of the gospel at home and its propagation in foreign parts, has not much of the Spirit. Wolff elaborated a system to reduce all truths of philosophy into truths of mathematics; and, if I had the leisure, I could invent a system to reduce the truths of theology into truths of arithmetic. A man says, "I have faith." "Show me thy works," urges James; the works are the measure of the Faith. You say, "We have had a powerful revival." I answer, "Show me your collection-books." A small collection means baptism by sprinkling; a large colleclection — well, baptism by immersion. 3.Wisdom. That a man is honest and pious is not enough. Without wisdom his administration will do incalculably more harm than good. Wisdom is a right application of knowledge (gnosis). But this implies two things. (First, that he possess the knowledge, to be applied. A deacon should be "mighty in the Scriptures." Ignorance should never hold office in the Church. God does not need our knowledge to carry on His kingdom; but He can do without our ignorance. Second, that he possess tact to apply his knowledge in the pursuit of his official duties. Men require to be managed with great delicacy and discernment. They are very sensitive instruments to play upon; a rude touch may snap the strings, and in vain you afterwards endeavour to get them to "discourse sweet melody." You have heard of Phaeton, the son of Sol; he was desirous of driving the chariot of the sky. Many persuaded him against the attempt, as he had not the necessary practice to guide with a steady hand its fiery steeds. But he insisted on driving; and he broke his own neck and sent horses and chariot spinning through infinite space. His intentions were good, but his skill was defective. And we have known men taking into their hands the reins of Church govern° recur — upright, pious men enough, no doubt; but for lack of tact they drew upon themselves no end of personal discomfort, drove the Church over the precipice, and plunged it into inextricable confusion.

(J. Cynddylan Jones, D. D.)

I. HOW WAS THIS DIFFICULTY OF THE EARLY CHURCH ADJUSTED?

1. To-day it would surely terminate in many instances with a secession; but the spirit that guided the Church aright; was the spirit of love. There can be no permanent difficulties where this is supreme. If a Church is only a religious debating society, then we shall determine: many issues merely by numbers.

2. The apostles argue the question out, from the standpoint of a clear conception of apostolic work. Your first conception will generally determine the whole course of your argument. Starting with a noble conception, a man will naturally fall into a noble course, and reach a useful conclusion. The apostles magnified their office. "We will give ourselves continually to prayer, and to the ministry of the Word." And the apostles could pray! Just lately, in this very story, we heard them pray, and the place where they were assembled was shaken! And the apostles could also preach. They divided their hearers into two classes — friends and enemies. The mere critic could not play his little game at pedantry under the apostolic sermon. It was one of two things — repentance, surrender, crying to Heaven for pardon, or gnashing of teeth, and malignant hatred, the very fire of hell!

3. The apostles, conceiving their work to be of this high and supreme kind, were rather anxious than otherwise to escape the daily ministration of the tables, and gladly seized the opportunity of leaving this necessary routine to others who were ready to undertake it. This supreme conception of apostolic service was itself ennobled by the trust which the apostles reposed in the people. Christianity is the people's religion pre-eminently. There are those in the ministry of Christ who can testify that they owe all their comfort, prosperity, and influence to their trust in the people. The apostles did not select certain notables; but having to deal with a people's question, they consulted the people's instinct, and therein they have set an example to all Christian associations.

4. Whilst this was the case at the outset, it was impossible that the whole Church could constitute a committee of action, therefore the apostles said, "Look ye out seven men," who shall really be yourselves condensed. Such men as shall themselves be equal to the whole multitude. Large-minded, generous men, who can see every aspect of a case, and deal with noble wisdom with the practical difficulties of life. The qualifications of the seven are plainly stated. They were to be "men of honest report, full of the Holy Ghost and wisdom." There are no merely secular duties in the Church. Church matters are not merely matters of political system. There is nothing done in Christ's Church — whether the opening of a door, the lighting of a lamp, or the preaching of the everlasting gospel — that is not to be done under the inspiration of the Holy Ghost. A door may be so opened as to affront the Spirit of God; a visitor may be so shown to a seat as to manifest a truly Christian spirit on the part of the indicator. There is no part of our work in any section that is not holy unto the Lord. The ministry is one. I have no doubt that the men chosen in this text were better able to serve tables than the apostles. We have not all the same gifts. We must rid ourselves of the mischievous sophism which teaches us that some kinds of service are menial. There is no menial service in the Church, unless you make it menial by an unworthy spirit.

5. Looked at as a piece of Church statesmanship, can you suggest a single amendment to this policy? Do not the apostles vindicate their apostleship by their noble wisdom and practical sagacity? It is not every man in the apostleship who could have settled a case so. The ancient proverb tells us that "every fool will be meddling." The reason why some ministers are uncomfortable and unsettled is that they will meddle with things that they really cannot arrange. Impose a duty upon a friend, and show by your manner of doing it that you mean him to reveal his best quality. When this spirit seizes us, all distribution of labour will not be a division of front, but will rather show that the front is more united because the labour is wisely divided. Jealousy kills us all to-day.

II. WHAT WAS THE EFFECT?

1. The Word of God increased (ver. 7). A united Church means a world. impressed by the noble scene. The Church of Christ is not united to-day. The noble purpose of Christ is marred by certain geographical distinctions and ecclesiastical arrangements, in the making of which Providence had neither part nor lot. The Church must be united before the world will be redeemed. Hence Christ's great prayer, "May they all be one, that the world may believe." We want the apostle now who can bring men together, who can magnify points of union, who can show that the Church, though divided on many minor points, ought to realise its vital union, magnify and display it, and thus Christ's soul would be satisfied.

2. Stephen was brought out (ver. 8). They made him a minister of tables, and he became the first martyr. Stephen was developed by circumstances. Being put into this office, he developed his true quality of mind and heart. There are those who cannot be kept in obscurity, and who cannot be limited to merely technical publicity. What if this man had been unintentionally neglected?

(J. Parker, D. D.)

1. The temporal necessities members of the Church. "Widows" are especially mentioned, in all communities the most deserving of aid. The Bible, therefore, particularly commends them to the compassion of the benevolent. "Pure religion and undefiled," etc. It is the duty of the Church to attend to the temporal as well as the spiritual necessities of its members. In this Christ has left us an example. The gospel is more a record of His beneficent acts than of His doctrinal ideas.

2. The absorbing work of the gospel ministry. This the twelve referred to as a reason. The deacons were elected not to rule, as some arrogant modern deacons fancy, but to relieve the preachers; so that, undistracted, they might give themselves wholly to their proper work.

II. THE METHOD OF THEIR ELECTION.

1. The Church had its part — to look out the seven most suitable men, a work requiring inquiry, good judgment, and responsibility.

2. The apostles had their part.(1) They originated the election. The suggestion for new officers came from them, not from the members; and they, not the members, called the Church together for the purpose.(2) They directed the election, describing the character of the men to be elected.(3) They confirmed the election. The men the Church elected were set before the apostles for ordination. Had they not, however, been up to the standard, the apostles had assuredly the right of rejection.

III. THE QUALIFICATION FOR THEIR ELECTION.

1. Unblemished reputation.

2. Eminent godliness.

3. Practical sagacity.

IV. THE RESULT OF THE ELECTION (ver. 7). The election operated —

1. By quelling the spirit of contention, which would obstruct the advancement of the Church.

2. By the augmented agency of the Church. Seven noble men set to work.

3. By enabling the apostles to give themselves entirely to the preaching of the gospel.

(D. Thomas, D. D.)

I. THE NARRATIVE. Notice —

1. The increase of the disciples. In spite of the persecution which the Church was continually meeting with, we have continual statements of its prosperity and increase. I have no doubt that by this time the number of Christians in Jerusalem was ten thousand.

2. When you think about these ten thousand people, you see at once that this common fund cannot mean that all these people had given up all their property, and that there was a distribution made to every one of this whole multitude. What! had they given up their trades? had they left their workshops, their farms, and merchandise? No; they were going on, I suppose, fulfilling their daily duties. Then did they bring all their wages and profits, throwing all this into a common fund, and taking back every day what was required, more or less according to their circumstances? You cannot suppose any such thing. Why, if they were to call the whole ten thousand together every morning, and give them only a shilling each, there would be five hundred pounds wanted every day. We must look at this fund as just a provision for those who were in necessitous circumstances.

3. Now things went on for some time, till at last "there arose a murmuring," a dissatisfaction. Some began to feel that there was not proper attention paid them, and it reached the ears of the apostles, who proceed to make the arrangement here mentioned. You will see at a glance that previous to this somebody must have done this work. The thing had been done before. In Acts 2:44, 45, it is said, "All that believed were together, and had all things common, and sold their possessions and goods, and parted them to all men, as every man had need" — i.e., each one at first distributed his own benevolence. The advance upon that you have at the end of the fourth chapter. The first rude idea was for every man to act for himself, and come with his hands full and his heart full, and just dispense according to the impulse of his feeling; and the first modification of that was, for all to bring what they had to give, and lay it down at the apostles' feet, and so there would be something like regularity in the distribution, and investigation, and examination of the particular case and circumstances; whereas in the other way it could not be done, and one might be receiving from many. And that goes on, the apostles (I suppose) trying to do it. But not, I apprehend, without assistance from the hundred and twenty, who would probably all be Hebrews. But here were the Grecians; and there might be a feeling rising up, with no foundation, that there was a neglect of their widows in the daily ministration. So difficult it is, you see, even under the guidance of the Divine Spirit, and with the first love and strong affection of the early Christians, to get rid of all those party prejudices and suspicions which rise up in society and array class against class. But the murmuring comes to the ears of the apostles, and something must be done to meet it.

4. "Then the twelve called the multitude of the disciples unto them," Does that mean the whole ten thousand? Supposing there were not ten thousand? Could five thousand men transact business? Any of you that know anything about business, know how difficult it is to get anything done even in a large committee. In order to get through business, you must have a few heads, with strong hearts and hands connected with them, that will really do something. I cannot, therefore, feel myself warranted in stating that this is really to be taken positively and literally. I do not know where they would meet in Jerusalem — so many of them. I know that, afterwards, when Peter was in prison, "prayer was made without ceasing of the Church," meeting in a private house — in the house of the mother of John Mark; and I dare say there were little knots of such all over the city. I think, in this case, the principal part of those they would call together would be Grecians — the principal persons of that party — and it would be a full meeting, and open for any to attend who felt interested in the matter; but we cannot suppose that there was the whole, or anything like the whole, of the mass of Christians in Jerusalem. When they were come together, the apostles said, "It is not reason that we should leave the Word of God and serve tables," which may mean, "The thing does not work well, does not give universal satisfaction; we are doing the best we can, but it is not reasonable that we should be exclusively devoted to this thing; we have had our heads and our hearts full of anxiety about this matter, and we find it is not reasonable that we should 'serve tables,' for we feel that in doing so we must 'leave the Word of God,' and we must not do that; and therefore, as we have already made one departure from the first rude idea to a better, we must try now to get a best, and we propose now that seven men be looked out for this duty."

5. "And the saying pleased the whole multitude; and they chose Stephen," etc. It is remarkable that all these names are Greek; and this was probably done to satisfy the Grecians. Or if, in "the multitude of the disciples," there were included some of the principal persons among the Hebrews, then this marks also the kindly and liberal feeling among them, arranging that from that party and that class that complains, every individual of the seven was chosen. "Whom they set before the apostles." We do not know how they chose them. There was some meeting of the brethren — the more distinguished and influential, I think; and these individuals were fixed upon, and they were presented to the apostles.

6. "And when they had prayed, they laid their hands on them." I think this was just the solemn and public representation before the eyes of the people that they parted with so much of that power which they had hitherto exercised in relation to this business, and that henceforth these men were to be held responsible for the exercise of it.

7. There was peace restored to the Church; no longer divisions, or heart-burnings, or jealousies; and then, as the result, one might think, we immediately read again that "the number of the disciples multiplied greatly." Just as you find in the beginning of the fifth chapter, that when purity was restored, then as the result there was a great increase of the Church, so now peace and purity are favourable to all those affections and feelings and activities by which an increase of the body may be expected. The Word of God increased and prevailed in two ways.(1) With respect to the number of the disciples.(2) With respect to a particular class of person; so that some of the most unlikely men; — "a great company priests, Were obedient to the faith." Some people can hardly believe this; but "why should it be thought a thing incredible with us," that in those days of miracle and the pouring down of the Divine Spirit, there should be manifested the power of the faith and grace of Christ upon these men?

II. THE LESSONS. Now see —

1. How difficult it is, even when men's hearts are in the right place and in a good state, to prevent jealousies and misunderstandings among a large body of people.

2. How a liberal, open, manly, common-sense pilicy, under the blessing of God, may meet and allay this sort of thing; when men will calmly look at it, and observe that something must be done, and endeavour in an open and honest spirit to do it.

3. What an admirable opportunity this would have been to mention something about priesthood! There are some men that are very fond of getting priests into the Christian Church; but here was a great number of real priests actually brought into the Church, and we hear nothing about them. They stand as simple disciples. Standing there upon the common floor of the Christian temple, they had a greater, purer, more elevated priesthood than that which they had sustained as the offspring of Aaron.

4. Have we the origin of the office of deacons here? They are not called deacons. The word, indeed, from which "deacons" comes, is used in the account two or three times. It is used with respect to the apostles' "giving themselves to the deaconship of the Word"; and then these men to "the deaconship of tables." The word "deacon" is a very general term, signifying ministry or service, occurring a great many times in the New Testament. It is applied to the apostles, to Timothy, to Jesus Christ. But yet it did come to a technical and an official sense, and to signify a particular officer in the Christian Church, as the Church began to grow. And I think that this was the origin of the office of the deacon; though, perhaps, that office, in the course of time, took some degree of modification, as distinct from the one thing for which these men were appointed; for they were chosen with a very limited duty with respect to this particular thing.

(T. Binney.)

1. The election sprang out of the multiplying, and the multiplying begat a murmuring. Increase of numbers does not always mean increase of happiness and true spiritual life. God has made all things double one against another; and when He bestows such notable increase, He adds some counterbalancing disadvantage to keep His people humble.

2. The distribution of alms is always attended by jealousies and disputes, rendering the work one of the most unpleasant tasks which can be undertaken. Fretting and worry, weary days and sleepless nights, are often the only reward a Christian philanthropist receives. But here comes in the Acts of the Apostles to cheer. The apostles themselves did not escape the accusation of favouritism, and we may well content to suffer what they were compelled to endure.

3. The primitive Church was no ideal communion, but a society with failings and weaknesses and discontentent, exactly like those which exist in the Church of our own times. The apostolic Church did not disdain a mere economic question.

II. WHAT LAY AT THE BASIS OF THIS MURMURING, AND OF THE JEALOUSIES THEREBY INDICATED? If we wish to understand the course of events in the Acts, we must refer to the books of Maccabees, where is told the romantic story of the struggle of the Jews against the Greek kings of Syria, who tried to force them into conformity with the religion of Greece, which then was counted the religion of civilisation and culture. The result was that the intensely national party became bitterly hostile to everything pertaining to Greece and its civilisation. "Cursed be he who teacheth his son the learning of the Greeks," was a saying among the Hebrews; while again, we hear of Rabban Simeon, the son of Gamaliel, who used to embody his hatred of the Grecians in the following story: "There were a thousand boys in my father's school, of whom five hundred learned the law., and five hundred the wisdom of the Greeks; and there is not one of the latter now alive, excepting myself here and my uncle's son in Asia." Heaven itself was supposed by the Hebrews to have plainly declared its hostility against their Grecian opponents. Hence, naturally, arose the same divisions at Jerusalem. The bitter dissensions which racial and linguistic differences have made in the Church of every age are here depicted in miniature. The quarrels between East and West, Greeks and Latins, European Christians and Hindoo converts, all turn upon the same points and embody the same principles, and may best find solution upon the lines laid down by the apostles. There are diversities of function and of work in the Church — a ministry of the Word, and a serving of tables. One class should not absorb every function.

III. THE PEOPLE NOMINATED, WHILE THE APOSTLES APPOINTED. They took the most effective plan to quiet the trouble which had arisen when they took the people into their confidence. The Church has been often described as the mother of modern freedom. The councils of old time were the models and forerunners of modern parliaments. How many a quarrel in life would be avoided, how many a rough place would be made smooth, were the apostolic example always followed. Men naturally resist a law imposed from without, without any appearance of consultation with them or of sanction on their part; but men willingly yield obedience to laws, even though they may dislike them, which have been passed with their assent and appeal to their reason.

(G. T. Stokes, D. D.)

(W. E. Chadwick, M. A.)

     5265   complaints
     5448   poverty, attitudes to
     5743   widows
     5745   women
     5929   resentment, against people
     6115   blame
     7027   church, purpose
     7120   Christians
     7505   Jews, the
     7535   Greeks
     7925   fellowship, among believers
     7936   love feast
     8753   favouritism

Acts 6:1-2

     7024   church, nature of
     7025   church, unity

Acts 6:1-3

     5797   bereavement, comfort in

Acts 6:1-4

     7715   deacons
     8223   dedication
     8225   devotion
     8409   decision-making, and providence
     8438   giving, of time
     8783   neglect

Acts 6:1-6

     5054   responsibility, examples
     5310   exploitation
     5556   stewardship

February 16. "We Will Give Ourselves Continually to Prayer" (Acts vi. 4).
"We will give ourselves continually to prayer" (Acts vi. 4). In the consecrated believer the Holy Spirit is pre-eminently a Spirit of prayer. If our whole being is committed to Him, and our thoughts are at His bidding, He will occupy every moment in communion and we shall bring every thing to Him as it comes, and pray it out in our spiritual consciousness before we act it out in our lives. We shall, therefore, find ourselves taking up the burdens of life and praying them out in a wordless prayer …
Rev. A. B. Simpson—Days of Heaven Upon Earth

Filled with the Spirit
'Men ... full of the Holy Ghost and wisdom.' ... 'A man full of faith and of the Holy Ghost....' 'Stephen, full of faith and power.'--ACTS vi. 3, 5, 8. I have taken the liberty of wrenching these three fragments from their context, because of their remarkable parallelism, which is evidently intended to set us thinking of the connection of the various characteristics which they set forth. The first of them is a description, given by the Apostles, of the sort of man whom they conceived to be fit to …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

Good Earnests of Great Success
So I felt when I met with the brethren last Thursday night. The attendance at the church meeting was very numerous, and the unanimity that prevailed not only gratified me, but I must confess astounded me too. I think all of us who know anything of the history of churches, especially those of a democratic order, where we recognize the rights of every member, understand how easy it is for thoughts to diverge, for counsels to vary, and for excellent brethren conscientiously to disagree. A breach once …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 14: 1868

Phil. 1:01 the Rights and Duties of Lay Churchmen.
[19] "Paul and Timotheus, the servants of Jesus Christ, to all the saints in Christ Jesus which are at Philippi, with the bishops and deacons."--Phil. 1:1. THIS opening verse of St. Paul's Epistle to the Philippians is a very remarkable text of Scripture. I suspect it receives far less attention from Bible- readers than it deserves. Like the gold of California, men have walked over it for centuries, and have not observed what was under their feet. In fact, if some Anglican divines had stood at the …
John Charles Ryle—The Upper Room: Being a Few Truths for the Times

The Signs
There are indications that to some of those who took part in the crucifixion of Christ His death presented hardly anything to distinguish it from an ordinary execution; and there were others who were anxious to believe that it had no features which were extraordinary. But God did not leave His Son altogether without witness. The end of the Saviour's sufferings was accompanied by certain signs, which showed the interest excited by them in the world unseen. I. The first sign was the rending of the …
James Stalker—The Trial and Death of Jesus Christ

The Outbreak of the Arian Controversy. The Attitude of Eusebius.
About the year 318, while Alexander was bishop of Alexandria, the Arian controversy broke out in that city, and the whole Eastern Church was soon involved in the strife. We cannot enter here into a discussion of Arius' views; but in order to understand the rapidity with which the Arian party grew, and the strong hold which it possessed from the very start in Syria and Asia Minor, we must remember that Arius was not himself the author of that system which we know as Arianism, but that he learned the …
Eusebius Pamphilius—Church History

The Epistles of Paul.
1. The apostolic epistles are a natural sequence of the office and work committed by the Saviour to the apostles. They were the primitive preachers of the gospel, and, under Christ, the founders of the Christian church. From the necessity of the case they had a general supervision of all the local churches, and their authority in them was supreme in matters of both faith and practice. It was to be expected, therefore, that they should teach by writing, as well as by oral instruction. It does not …
E. P. Barrows—Companion to the Bible

The Right to Run Things
A new mission station opened! Another conquest of the Gospel! Have you ever wondered how it was done? Suppose you are a missionary, and have already passed successfully through the language-learning stage. Suppose you are assigned an area where the Gospel has never been preached, an area teeming with people, very few of whom have ever even heard the precious name of Jesus. You probably have a fellow worker. You have good health, a reasonable knowledge of the language and local customs, and a heart …
Mabel Williamson—Have We No Rights?

The Johannean Literature.
I. Sources. 1. The Gospel, Epistles, and Revelation of John. The notices of John in the Synoptical Gospels, in the Acts, and in Gal. 2:9. (See the passages in Young's Analytical Concordance.) 2. Patristic traditions. Irenaeus: Adv. Haer. II. 22, 5 (John lived to the age of Trajan); III. 1, 1 (John at Ephesus); III. 3, 4 (John and Cerinthus); V. 30, 3 (John and the Apocalypse). Clemens Alex.: Quis dives salvus, c. 42 (John and the young robber). Polycrates of Ephesus in Eus. Hist. Eccl., III. 31; …
Philip Schaff—History of the Christian Church, Volume I

Deacons and Deaconesses.
Deacons, [729] or helpers, appear first in the church of Jerusalem, seven in number. The author of the Acts 6 gives us an account of the origin of this office, which is mentioned before that of the presbyters. It had a precedent in the officers of the synagogue who had charge of the collection and distribution of alms. [730] It was the first relief of the heavy burden that rested on the shoulders of the apostles, who wished to devote themselves exclusively to prayer and the ministry of the word. …
Philip Schaff—History of the Christian Church, Volume I

Philip, the Evangelist
BY REV. GEORGE MILLIGAN, M.A., D.D. Philip the Evangelist must be carefully distinguished from Philip the Apostle. And though it is little that we are told regarding him in Scripture, that little is very significant. He first comes before us as one of the seven chosen by the early Church at Jerusalem to take charge of the daily ministration of charity to the poor widows (Acts vi. I ff.). And when this work is hindered by the outbreak of persecution following on the death of Stephen, we find him …
George Milligan—Men of the Bible; Some Lesser-Known

Whether Christ Should have Led a Life of Poverty in this World?
Objection 1: It would seem that Christ should not have led a life of poverty in this world. Because Christ should have embraced the most eligible form of life. But the most eligible form of life is that which is a mean between riches and poverty; for it is written (Prov. 30:8): "Give me neither beggary nor riches; give me only the necessaries of life." Therefore Christ should have led a life, not of poverty, but of moderation. Objection 2: Further, external wealth is ordained to bodily use as to …
Saint Thomas Aquinas—Summa Theologica

Whether to Baptize is Part of the Priestly Office, or Proper to that of Bishops?
Objection 1: It seems that to baptize is not part of the priestly office, but proper to that of bishops. Because, as stated above (A[1], OBJ[1]), the duties of teaching and baptizing are enjoined in the same precept (Mat. 28:19). But to teach, which is "to perfect," belongs to the office of bishop, as Dionysius declares (Eccl. Hier. v, vi). Therefore to baptize also belongs to the episcopal office. Objection 2: Further, by Baptism a man is admitted to the body of the Christian people: and to do this …
Saint Thomas Aquinas—Summa Theologica

Whether the Fulness of Grace is Proper to Christ?
Objection 1: It would seem that the fulness of grace is not proper to Christ. For what is proper to anyone belongs to him alone. But to be full of grace is attributed to some others; for it was said to the Blessed Virgin (Lk. 1:28): "Hail, full of grace"; and again it is written (Acts 6:8): "Stephen, full of grace and fortitude." Therefore the fulness of grace is not proper to Christ. Objection 2: Further, what can be communicated to others through Christ does not seem to be proper to Christ. But …
Saint Thomas Aquinas—Summa Theologica

The Holy Catholic Church.
"Christ is gone up; yet ere He passed From earth, in heaven to reign, He formed One Holy Church to last Till He should come again. So age by age, and year by year, His grace was handed on; And still the Holy Church is here, Although her Lord is gone." A question often arises which is, in no little degree, perplexing to Christian people. What is the Holy Catholic Church? The words are very often in our mouths; for they are repeated continually in the Creed. What do we mean by them? The teaching of …
Edward Burbidge—The Kingdom of Heaven; What is it?

The Church History of Eusebius. Index of Subjects.
Aaron, [1]373. Abdus of Edessa, [2]101. Abdus, the father of the preceding, [3]101. Abgarus, Prince of Edessa, correspondence of, with Christ, 100, [4]101; healed by Thaddeus, [5]101, [6]104. Abilius, second bishop of Alexandria, [7]147, [8]149. Abraham, [9]83, [10]87, [11]88. Achæus, a judge at Cæsarea, [12]303. Achillas, presbyter of Alexandria, [13]321. Achior, the Ammonite, [14]93. Acolyths, [15]288. Actium, [16]263. Acts, book of, [17]88, [18]98, [19]112, [20]113, [21]117, [22]122, …
Eusebius Pamphilius—The Life of Constantine

Twenty-Fifth Day for More Conversions
WHAT TO PRAY.--For more Conversions "He is able to save completely, seeing He ever liveth to make intercession."--HEB. vii. 25. "We will give ourselves continually to prayer and the ministry of the word.... And the word of God increased; and the number of the disciples multiplied exceedingly."--ACTS vi. 4, 7. Christ's power to save, and save completely, depends on His unceasing intercession. The apostles withdrawing themselves from other work to give themselves continually to prayer was followed …
Andrew Murray—The Ministry of Intercession

The Birth of England's Foreign Missions
1785-1792 Moulton the Mission's birthplace--Carey's fever and poverty--His Moulton school--Fired with the missionary idea--His very large missionary map--Fuller's confession of the aged and respectable ministers' opposition--Old Mr. Ryland's rebuke--Driven to publish his Enquiry--Its literary character--Carey's survey of the world in 1788--His motives, difficulties, and plans--Projects the first Missionary Society--Contrasted with his predecessors from Erasmus--Prayer concert begun in Scotland in …
George Smith—The Life of William Carey

Twenty-Seven Articles Respecting the Reformation of the Christian Estate.
Now though I am too lowly to submit articles that could serve for the reformation of these fearful evils, I will yet sing out my fool's song, and will show, as well as my wit will allow, what might and should be done by the temporal authorities or by a General Council. 1. Princes, nobles and cities should promptly forbid their subjects to pay the annates and should even abolish them altogether. For the Pope has broken the compact, and turned the annates into robbery for the harm and shame of the …
Martin Luther—First Principles of the Reformation

Synagogues in the City; and Schools.
"R. Phinehas, in the name of R. Hoshaia, saith, There were four hundred and sixty synagogues in Jerusalem: every one of which had a house of the book, and a house of doctrine," "A house of the book for the Scripture," that is, where the Scripture might be read: "and a house of doctrine for traditions," that is, the Beth Midrash, where traditions might be taught. These things are recited elsewhere, and there the number ariseth to four hundred and eighty. "R. Phinehas, in the name of R. Hoshaia, saith, …
John Lightfoot—From the Talmud and Hebraica