Acts 6:1-7 And in those days, when the number of the disciples was multiplied, there arose a murmuring of the Grecians against the Hebrews… I. THE ORIGIN OF THE OFFICE. 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.) Parallel Verses KJV: And in those days, when the number of the disciples was multiplied, there arose a murmuring of the Grecians against the Hebrews, because their widows were neglected in the daily ministration. |
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