2 The twelve summoned the multitude of the disciples and said, "It is not appropriate for us to forsake the word of God and serve tables.
*Minor differences ignored. Grouped by changes, with first version listed as example.
The twelve having the multitude called unto them It is a point [proof] of patience and meekness that the apostles are no more moved. [1] It is a point of prudence and godly carefulness, in that they prevent the evil which began to arise, [2] 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. [3] 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 [ouk areston] 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. [4] 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, [5] they seem [now] to acknowledge some fault in that they ministered hitherto. And surely that is true, that use is the father of wisdom. [6] 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. [7] 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, [8] 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 [9] 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 [10] 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 [11] up great riches under color of the ministration or deaconship; nevertheless, they entangled themselves in divers businesses, which they were scarce able to overcome, [12] 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; [13] 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 [14] 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, [15] 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. [16] 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 [17] (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.
1 - "Quod non magis excandescunt apostoli," that the apostles are not more inflamed or offended.
2 - "Quod mature nascenti malo occurrunt," that they quickly meet the growing evil.
3 - "Cum plebe tamencommunicarent sua consilia," yet did communicate with the people as to their purpose.
4 - "Quo nominie Graeci nunc quod aliis praestat, et tanquam melius praeferendum est nunc quodvis placitum designant," by which term the Greeks designate sometimes "whatever is better than, or is to be preferred to, other things;" and at others, "any thing whatever that pleases," or "any decree."
5 - "Hac cura involvi," to be involved in such business.
6 - "Prudentiae usum esse patrem," that use (or experience) is the parent of prudence.
7 - "Negligi," neglected.
8 - "Sic fuisse implicitos," were so encumbered by it.
9 - "Solida," entire.
10 - "Operosum," laborious.
11 - "Ingurgitarunt," ingulf, swallow up.
12 - "Quibus vix sufficerent," for which they could hardly suffice.
13 - "Abysso," abyss.
14 - "Vacationem sibi sumit," keepeth himself free.
15 - "Difficultas monstratur," the difficulty is shown.
16 - "Spartae suae ornandae, (ut est in proverbio,") to adorn his own Sparta, (as the proverb expresses it.)
17 - "Occupationes," occupation.
Then the twelve - That is, the apostles. Matthias had been added to them after the apostasy of Judas, which had completed the original number.
The multitude of the disciples - It is not necessary to suppose that all the disciples were convened, which amounted to many thousands, but that the business was laid before a large number; or perhaps "the multitude" here means those merely who were more particularly interested in the matter, and who had been engaged in the complaint.
It is not reason - The original words used here properly denote "it is not pleasing or agreeable"; but the meaning evidently is, it is not "suitable" or "proper." It would be a departure from the design of their appointment, which was to preach the gospel, and not to attend to the pecuniary affairs of the church.
Leave the word of God - That we should neglect or abandon the preaching of the gospel so much as would be necessary if we attended personally to the distribution of the alms of the church. The "gospel" is here called the "Word of God," because it is his message; it is what he has spoken, or which he has commanded to be proclaimed to people.
Serve tables - This expression properly denotes "to take care of, or provide for the table, or for the daily needs of a family." It is an expression that properly applies to a steward or a servant. The word "tables" is, however, sometimes used with reference to "money," as being the place where money was kept for the purpose of "exchange, etc.," Matthew 21:12; Matthew 25:27. Here the expression means, therefore, to attend to the pecuniary transactions of the church, and to make the proper distribution for the needs of the poor.
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.
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.
(2) Then the twelve called the multitude of the disciples [unto them], and said, It is not (c) reason that we should leave the word of God, and serve (d) tables.
(2) The office of preaching the word, and dispensing the goods of the Church, are different from one another, and not rashly to be joined together, as the apostles institute here. And the deacons must seek the consent of the Church more than the apostles.
(c) It is such a matter that we may in no way accept it.
(d) Banquets: though by the name of tables other offices are also meant, which are added to it, such as those which pertain to the care of the poor.
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.
the multitude--the general body of the disciples.
It is not reason--The word expresses dislike; that is "We cannot submit."
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.
to serve tables--oversee the distribution of provisions.
The twelve. This language shows beyond doubt that Matthias was recognized as an apostle.
Called the multitude. The masses of the church.
And said. That it was not proper that the apostles should give their time to these matters instead of preaching.
And serve tables. To look after the distribution of food.
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.
*More commentary available at chapter level.