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The multitude (το πληθος). The whole church, not just the 120. Fit (αρεστον). Pleasing, verbal adjective from αρεσκω, to please, old word, but in the N.T. only here and Acts 12:3; John 8:29; 1 John 3:22. Non placet. Should forsake (καταλειψαντας). Late first aorist active participle for usual second aorist καταλιποντας from καταλειπω, to leave behind. Serve tables (διακονειν τραπεζαις). Present active infinitive of διακονεω from διακονος (δια and κονις, dust), to raise a dust in a hurry, to serve, to minister either at table (John 12:20), or other service (John 12:25), to serve as deacon (1 Timothy 3:10; 1 Timothy 3:13). "Tables" here hardly means money-tables as in John 2:15, but rather the tables used in the common daily distribution of the food (possibly including the love-feasts, Acts 2:43-47). This word is the same root as διακονια (ministration) in verse Acts 6:1 and διακονος (deacon) in Philippians 1:1; 1 Timothy 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 Acts 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.

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Acts 6:2. προσκαλεσάμενοι δὲ οἱ δώδεκα: whatever may have been the irritation caused by the pride or neglect of the Hebrews, the Apostles recognised that there was ground for complaint, and thus showed not only their practical capacities, but also their freedom from any partiality. οἱ δώδ.: only here in Acts, but cf. 1 Corinthians 15:5, where St. Paul uses the title as if it were well and widely known, and required no explanation from him. It is found six times in St. Luke’s Gospel, and no less than ten in St. Mark’s. See also above Acts 1:26, Acts 2:14.—τὸ πλῆθος = the whole Church, not the hundred-and-twenty, as J. Lightfoot. The expression is a general one, and need not imply that every single member of the Church obeyed the summons. For the word πλῆθος and the illustration of its use in religious communities on the papyri by Deissmann, see p. 73. The passage has been quoted in support of the democratic constitution of the Apostolic Church, but the whole context shows that the government really lay with the Apostles. The Church as a whole is under their direction and counsel, and the Apostles alone determine what qualification those chosen should possess, the Apostles alone lay hands upon them after prayer: “The hand of man is laid upon the person, but the whole work is of God, and it is His hand which toucheth the head of the one ordained, if he be duly ordained” (Chrys., Hom., xiv.). The dignity of the Apostles, and their authority as leaders of the Church and ordainers of the Seven, is fully recognised by Feine, but he considers that their position is so altered, and the organisation of the Church so much more developed, that another source and not the Jerusalem Quellen-schrift must be supposed; but if, as Feine allows, such passages as Acts 4:34, Acts 5:2, belong to the Jerusalem source, it would appear that the authority of the Apostles in the passage before us was a very plain and natural development.—καταλείψαντας: on the formation of the first aorist see Blass, Grammatik, p. 43, and also Deissmann, Neue Bibelstudien, p. 18; Winer-Schmiedel, p. 109.—διακονεῖν τραπέζαις: there seems to be an intentional antithesis between these words and τῇ διακονίᾳ τοῦ λόγου in Acts 6:3. The Twelve do not object to the work of ministering, but only to the neglect of ministering to the higher sustenance for the sake of the lower (Hort, Ecclesia, p. 206); thus Bengel speaks of the expression as used with indignation, “Antitheton, ministerium verbi”. διακονία and διακονεῖν are used for ministrations to man, although more usually of man to God; cf. Acts 19:22, of service to St. Paul, διακονία, Acts 11:29; Acts 12:25, of service to the brethren of Judæa in the famine, Romans 15:25; Romans 15:31, 2 Corinthians 8:4; 2 Corinthians 9:1; 2 Corinthians 9:12-13, of the Gentile collections for the same purpose, so too probably in Romans 16:1 of the service rendered by Stephanas to travelling Christians, cf. Hebrews 6:10, and its use of the verb in the Gospels of ministering to our Lord’s earthly wants, Luke 8:3; Luke 10:40 (both noun and verb), John 12:2; cf. also Luke 12:37; Luke 22:27, Matthew 4:11, Luke 4:39; see further on the use of the word in classical Greek, Hort, Ecclesia, p. 203. The word had a high dignity conferred upon it when, in contrast to the contemptuous associations which surrounded it for the most part in Greek society, Epictetus remarks that it is man’s true honour to be a διάκονος of God (Diss., iii., 22, 69; 24, 65; iv. 7, 20; cf. iii. 26, 28), and a dignity immeasurably higher still, when the Son of Man could speak of Himself as in Matthew 20:28, Mark 10:45; cf. Luke 22:27. “Every clergyman begins as a deacon. This is right. But he never ceases to be a deacon. The priest is a deacon still. The bishop is a deacon still. Christ came as a deacon, lived as a deacon, died as a deacon: μὴ διακονηθῆναι, ἀλλὰ διακονῆσαι” (Lightfoot, Ordination Sermons, p. 115). In the LXX the verb does not occur at all, but διάκονος is used four times in Esther 1:10; Esther 2:2; Esther 6:3; Esther 6:5, of the king’s chamberlains and of the servants that ministered to him, and once in 4Ma 9:17; διακονία is also found in two of the passages in Esther just quoted, Acts 6:3; Acts 6:5, where in A we read οἱ ἐκ τῆς διακοίας (BS διάκονοι), and once in 1Ma 11:58, of the service of gold sent by Jonathan to Antiochus. What is meant by the expression here? does it refer to distribution of money or in kind? The word in itself might include either, but if we were to limit διακονία to alms, yet the use of the word remarked upon above renders the service higher than that of ordinary relief: “ministration” says St. Chrysostom (although he takes it of alms, Hom., 15), “extolling by this at once the doers and those to whom it was done”. But τραπέζαις presents a further difficulty; does it refer to the tables of exchange for money, a rendering which claims support from Matthew 21:12; Matthew 25:27, Luke 19:23, John 2:15, or to tables for food, Luke 16:21; Luke 22:21; Luke 22:30? Possibly the use of the word in some passages in the N.T., and also the fact that the διακονία was καθημερινή, may indicate the latter, and the phrase may refer to the actual serving and superintending at the tables at which the poor sat, or at all events to the supplying in a general way those things which were necessary for their bodily sustenance. Zöckler, Apostelgeschichte (second edition), refers the word to the ministration of the gifts of love offered at the Eucharist in the various Christian houses (so Scaliger understood the expression of the Agapæ). Mr. Humphry reminds us that the words were quoted by Latimer (1548) in a sermon against some bishops of his time who were comptrollers of the mint.

Acts 6:2. Τὸ πλῆθος τῶν μαθητῶν] the mass of the disciples; i.e. the Christian multitude in general, not merely individuals, or a mere committee of the church. Comp. Acts 4:32. It is quite as arbitrary to understand, with Lightfoot, only the 120 persons mentioned in Acts 1:15, as, with Mosheim and Kuinoel, to suppose that the church of Jerusalem was divided into seven classes, which assembled in seven different places, and had each selected from their midst an almoner. As the place of meeting is not named, it is an over-hasty conclusion that the whole church could not have assembled all at once.

οὐκ ἀρεστόν ἐστιν] non placet, Acts 12:3; John 8:29; Herod. i. 119; Plato, Def. p. 415 A. The Vulgate, Beza, Calvin, Piscator, Casaubon, Kuinoel, incorrectly render: non aequum est, which the word never means, not even in the LXX. It pleased not the apostles to leave the doctrine of God (its proclamation), just because the fulfilment of the proper duty of their calling pleased them.

καταλείψ.] A strong expression under a vivid sense of the disturbing element (to leave in the lurch). On the form, see Lobeck, ad Phryn. p. 713 ff.

διακονεῖν τραπέζαις] to serve tables, i.e. to be the regulators, overseers, and dispensers in reference to food. The expression, which contains the more precise definition for τῇ διακονίᾳ of Acts 6:1, betrays “indignitatem aliquam” (Bengel).

The reference which others have partly combined with this, partly assumed alone, of τράπεζα to the money-changers’ table, Matthew 21:12, Luke 19:23 (“pecunia in usum pauperum collecta et iis distribuenda,” Kuinoel), is excluded, in the absence of any other indication in the text, by the διακονεῖν used statedly of the ministration of food (Wetst. ad Matthew 4:11). Moreover, the designation of the matter, as if it were a banking business, would not even be suitable. The apostles would neither be τραπεζοκόμοι nor τραπεζοποιοί (Athen. IV. p. 170). They may hitherto in the management of this business have made use, without fixed plan, of the assistance of others, by whose fault, perhaps, the murmuring of the Hellenists was occasioned.

Acts 6:2-4. Then the twelve — For such was now again their number, Matthias having supplied the place of Judas; called the multitude of the disciples unto them — Not the rest of the one hundred and twenty merely, but the whole body of Christian converts, they being the persons to whom satisfaction was then due. See Whitby. It was of great importance that the apostles should immediately take measures to suppress these rising murmurs and discontents; for had they been suffered to remain and take root, they might have produced dangerous disputes and divisions, and have involved the apostles themselves in suspicion and censure. It is not reason — Ουκ αρεστον εστιν, it is not right, proper, or, pleasing; namely, to God; that we — Who have an office to discharge of so much greater weight and consequence; should leave the word of God — Should be less frequently employed in dispensing it; and serve tables — Attend to the distribution of money to relieve the wants of the poor; and yet this we must do, in order to prevent these complaints, unless some further measures be taken by common consent. Wherefore, brethren — As you see how inconvenient it would be to suffer this care to lie upon us, and how inevitably it would render us incapable of attending to the proper duties of our office; look ye out among you seven men — A number sufficient for the present; of honest report — That there may be no room to suspect them of partiality and injustice; full of the Holy Ghost and wisdom — For it is not a light matter to dispense even the temporal goods of the church. To do even this well, a large measure both of the gifts and grace of God is requisite. Whom we may appoint over this business — It would have been happy for the church, had its ordinary ministers, in every age, taken the same care to act in concert with the people committed to their charge, which the apostles themselves, extraordinary as their office was, did on this and other occasions. It may be proper to observe here, that in the first church, the primary business of apostles, evangelists, and elders, was to preach the word of God; the secondary, to take a kind of paternal care (the church being then like a family) for the support especially of the poor, the strangers, and the widows. Afterward, as here, the deacons were constituted for this latter business. And whatever time they had to spare from this, they employed in works of spiritual mercy. But their proper office was to take care of the poor. And when some of them afterward preached the gospel, they did this, not by virtue of their deaconship, but of another commission, that of evangelists, which they probably received, not before, but after they were appointed deacons. And it is not unlikely that others were chosen deacons, or stewards, in their room, when any of these commenced evangelists. But we — Being thus freed from this great encumbrance; will give ourselves continually — Will dedicate our whole time; to prayer, and to the ministry of the word — Which is our grand business, and which we would be glad to prosecute without interruption. It is, doubtless, still the proper business of a Christian minister, whether termed a pastor, elder, or bishop, to speak to God in prayer; and to men in preaching his word, as an ambassador for Christ.

Acts 6:2. The multitude of the disciples— That is, the whole body of Christian converts; they being the persons to whom satisfaction was then due. And serve tables, is in the Greek δικκονειν τραπεζαις, to minister to, or take care of the tables, that is, of the poor;—to attend to the distribution of charitable gifts among them.

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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.

It is not reason — αρεστον , an arrest or order, saith Erasmus; a plea, judgment, or sentence, saith Budaeus.

Serve tables — And do other such offices for the relief of the poor. Bishop Hooper is famous for his board of beggars, who till they were served every day with whole and wholesome meats, he would not himself sit down to dinner. Laudent te esurientium viscera, non ructantium opulenta convivia, said Jerome to Demetrius, "Charity is better than courtesy."

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