John Calvin Commentary Acts 6

Luke declares here on what occasion, for what purpose, and also with what rite, deacons were first made. He says, when a murmuring arose among the disciples, it was appeased by this remedy, as it is said in the common proverb, "Good laws have taken their beginning from evil manners."

It may seem strange that, since this is such an excellent and necessary function in the Church, it did not occur to the apostles at first—before any such occasion arose—to appoint deacons. Why, too, did the Spirit of God not give them the counsel they now follow, to which they were, so to speak, compelled?

But what happened was both better at that time and is also more profitable for us today, serving as an example. If the apostles had spoken of choosing deacons before any necessity required it, the people would not have been so receptive. The apostles would have seemed to be avoiding labor and trouble, and many would not have given so generously into the hands of others.

Therefore, it was necessary for the faithful to be convinced by experience, so that they would willingly choose deacons whom they realized they could not do without; and this conviction came about because of their own fault.

We learn from this history that the Church cannot be perfectly formed all at once, but that something always remains to be amended. Nor can such a great building be so finished in one day that nothing more can be added to make it perfect. Furthermore, we learn that there is no ordinance of God, however holy and praiseworthy, that is not either corrupted or made unprofitable through human fault.

We marvel that things are never so well ordered in the world that there is not always some evil mixed with the good; but it is the wickedness and corruption of our nature that causes this. That was, indeed, a godly order, which Luke mentioned before: when the goods of all, having been consecrated to God, were distributed to everyone according to their need, and when the apostles, being, so to speak, the stewards of God and for the poor, had the chief administration of the alms.

But shortly after, a murmuring arises which troubles this order. Here appears that human corruption of which I have spoken, which prevents us from properly using our good things.

We must also note the subtlety of Satan, who, so that he may deprive us of the use of God's gifts, continually works to ensure that this use does not remain pure and sound. Instead, by being mixed with other disadvantages, it may first be suspected, then loathed, and finally, completely taken away.

But the apostles have taught us by their example that we must not yield to such schemes (and strategies) of Satan. For they do not consider it appropriate (though troubled by the murmuring) to abolish that ministry which they know pleases God. Instead, they devise a remedy by which the cause of offense may be removed, and what is God's may be retained.

This is what we must do. For whatever stumbling blocks Satan may create, we must be very careful that he does not take from us those ordinances which are in themselves beneficial.

The number increasing. We should desire nothing more than for God to increase his Church and gather many from every side to his people. However, the corruption of our nature hinders us from experiencing anything that is positive in all respects. For many drawbacks also arise, even from the growth of the Church.

For it is difficult to keep many hypocrites from creeping into the multitude, whose wickedness is not immediately discovered, until they have infected some part of the flock with their contagion. Moreover, many wicked, perverse, and morally lax persons insinuate themselves under a false pretense of repentance.

And, to pass over innumerable other things, there is never such complete agreement among many people that, given the diversity of their characters, their opinions are not also diverse, so that one thing cannot please everyone equally. This problem causes many to prefer a small church; it causes them to loathe or even hate a multitude.

But no trouble, no irksomeness, should so prevail as to prevent us from always desiring the Church to be increased. We must strive to enlarge it and cherish, as much as is in our power, unity with the whole body.

A murmuring of the Greeks. This shows that they were not fully regenerated by the Spirit of God, for whom the diversity of nation and country provided an occasion for disagreement. For in Christ there is neither Jew nor Grecian (Galatians 3:28). Therefore, this indignation smacks of the flesh and the world.

Therefore, we must be very careful that a similar fault is not found in us. It is also a fault that they declare their indignation by murmuring. Furthermore, it is uncertain whether the complaint was true or not. For when Luke says that the Greeks murmured because their widows were not honored, he does not show what was actually done, but what they thought was done.

And it may be that since the apostles preferred the Jews, because they were better known, the Greeks thought (though falsely) that their widows were despised as strangers. And this seems more likely to be true. Furthermore, the word ministering may be interpreted in two ways: actively or passively.

For we know that at first there were widows chosen for the ministry. Nevertheless, I am more inclined to think that the Greeks complained because their widows were not as generously assisted as they wished. So, the 'ministration' would refer to that daily distribution which was customarily made.

The twelve having the multitude called to them. It is a proof of patience and meekness that the apostles are no more moved. It is a point of prudence and godly care, in that they prevent the evil which began to arise, without delaying the remedy. For after every dissension and division has gathered strength, it is a wound hard to cure. By this assembly it appears that the Church was governed by order and reason, so that the apostles had the chief authority, and that they did impart their counsels and purposes to the people. 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 pleases not. It is in Greek [οὐκ ἀρεστόν]. By this word, the Greeks now express every opinion or decree which is better than another, or which is to be preferred as being better. I rather think that the apostles declare what is profitable, rather than simply what they have decreed.

But if it is not expedient for them to meddle with this business, they seem now to acknowledge some fault in that they ministered until now. And surely that is true, that experience is the father of wisdom. Therefore, there will be no absurdity if we say that the apostles desire of the Church to be unburdened of that function, after they have experienced that it is not suitable for them.

But if there were any fault, it ought rather to be ascribed to necessity than to them; for they did not take this burden upon themselves greedily, but seeing there was no other way as yet, they had better burden themselves excessively than that the poor should be neglected.

And when they say that it is not suitable that they should be occupied with providing for the poor, their meaning is that they are unable to endure both burdens, so that they must necessarily set one aside. For it is as if they should say, If you will 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 seems 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, since the administration was confused, they were so entangled that they could not wholly attend to doctrine as was fitting.

Therefore, they refuse that function which draws them away from the free and complete charge of teaching. Nevertheless, we may not think that they had completely cast away all care for the poor, but that they only sought to be somewhat lightened and eased, so that they might attend to their office.

And, meanwhile, they declare that the ministry of the word is so demanding that it requires a whole man, nor will it allow him to be occupied with any other business; which, if it had been well considered, a far different order would have been established in the Church.

The Popish bishops amassed great riches under the pretext of the ministration or deaconship; nevertheless, they entangled themselves in various affairs, which they were hardly able to manage, even if each of them had ten heads. Nevertheless, such is their wickedness that they say that there can be no church unless it is drowned in this depth; nor do they cease to brag and boast that they are the successors of the apostles, whereas nothing appears to be more contrary.

They were careful about this: that they might not be occupied with serving tables, and so be compelled to leave their own banquets. For whoever is concerned about his own table considers himself excused from other people's tables.

But omitting these things, let us mark this sentence. We know what a holy thing it is to care for the poor. Therefore, since the apostles prefer the preaching of the gospel to it, we gather from this that no obedience is more acceptable to God. Nevertheless, the difficulty is also declared when they say that they cannot discharge both these duties.

Surely we are not better than they. Therefore, let every one of us who is called to the function of teaching devote himself wholly to ordering well this his calling. For we are inclined to nothing more than to fall into slothfulness. Again, the flesh provides fine cloaks and pretenses, so that those who entangle themselves in unrelated business cannot immediately see that they are led away from their calling.

Therefore, so that ministers may spur themselves on to do their duty, let them often remember this saying of the apostles, in which they declare that, since they are called to the function of teaching, they must no longer take charge of the poor. Therefore, what excuse can secular affairs (undertaken even for some private gain) have, when that which is otherwise accounted no small part of the worship of God is set aside?

Therefore, brothers, look out. Now we see for what purpose deacons were appointed. The word itself is indeed general, yet it is properly understood to refer to those who are stewards for the poor. By this it is apparent how shamelessly the Papists mock God and men, who assign to their deacons no other office than this: to have charge of the paten and chalice.

Surely, we need no argument to prove that they agree on no point with the apostles. But if readers desire to learn more about this point, they may refer to our Institution, chapter 8. Regarding this present passage, the Church is permitted to choose. For it is tyrannical if any one man appoints or makes ministers as he pleases.

Therefore, this is the most lawful way: that those should be chosen by common vote who are to undertake any public office in the Church. And the apostles prescribe what kind of persons should be chosen, namely, men of proven honesty and good reputation, men endowed with wisdom and other gifts of the Spirit.

And this is the middle way between tyranny and disorderly freedom: that nothing should be done without the consent and approval of the people, yet in such a way that the pastors moderate and govern this action, so that their authority may serve as a bridle to restrain the people, lest they overstep their bounds too much.

Meanwhile, it is worth noting that the apostles prescribe an order to the faithful, lest they appoint any except those who are fit. For we do God a significant injury if we accept anyone who comes along to govern His house. Therefore, we must exercise great care that we choose no one for the holy office of the Church unless we have first tested him.

The number seven is applied to the present necessity, lest anyone should think that there is some mystery contained in it.

When Luke says, full of the Spirit and wisdom, I interpret it this way: it is required that they should be equipped both with other gifts of the Spirit and also with wisdom. Without this wisdom, that office cannot be performed well, enabling them to beware of the trickery of those men who, being too inclined to begging, demand what is necessary for the poor brothers, and also of the slanders of those who constantly backbite, even when no reason is given to them.

For that office is not only difficult, but also subject to many ungodly complaints.

And we will give ourselves unto prayer. They show again that they have too much business otherwise, in which they may exercise themselves during their whole life. For the old proverb agrees with this very fittingly, which was formerly used in the solemn rites, do this. Therefore, they use the word [προσκαρτερησαι], which signifies to be, as it were, fastened and tied to anything.

Therefore, pastors must not think that they have so done their duty that they need to do no more when they have daily spent some time in teaching. There is another manner of study, another manner of zeal, another manner of continuance required, so that they may indeed boast that they are wholly given to that thing.

They add prayer to this, not that they alone should pray (for that is an exercise common to all the godly), but because they have specific reasons to pray above all others. There is no one who should not be careful for the common salvation of the Church. How much more, then, should the pastor, who has that function specifically assigned to him, labor carefully [anxiously] for it?

So Moses did indeed exhort others to prayer, but he went before them as their leader (Exodus 17:11). And it is not without cause that Paul so often makes mention of his prayers, (Romans 1:10). Again, we must always remember that we shall lose all our labor spent on plowing, sowing, and watering, unless the increase comes from heaven, (1 Corinthians 3:7).

Therefore, it will not be enough to take great pains in teaching, unless we ask for the blessing from the Lord, so that our labor may not be in vain and unfruitful. By this it appears that the exercise of prayer is not commended in vain to the ministers of the word.

Stephen, full of faith. Luke does not, therefore, separate faith from the Spirit, as if it also were not a gift of the Spirit. Instead, by "Spirit" he means other gifts with which Stephen was endowed, such as zeal, wisdom, uprightness, brotherly love, diligence, and integrity of a good conscience; secondly, he expresses the principal kind.

Therefore, he signifies that Stephen excelled first in faith and, secondly, in other virtues, so that it was evident he had an abundance of the Spirit's grace. He does not commend the rest as much, because undoubtedly they were inferior to him. Moreover, the ancient writers widely affirm that this Nicholas, who was one of the seven, is the same one whom John mentions in Revelation 2:15, namely, that he was an author of a filthy and wicked sect, because he advocated for women to be held in common.

For this reason, we must not be negligent in choosing ministers of the Church. For if the hypocrisy of men deceives even those who are most vigilant and careful to take heed, what will happen to the careless and negligent? Nevertheless, if, after we have used such caution as is appropriate, it happens that we are deceived, let us not be overly troubled, because Luke says that even the apostles were subject to this problem.

Some will then ask this question: What good does exhortation do? Of what use is prayer, since the outcome itself shows that the election was not wholly governed by the Spirit of God? I answer that it is a significant matter that the Spirit directed their judgments in choosing six men; that He allows the Church to go astray in the seventh should not seem absurd.

For it is necessary that we be humbled in these various ways: partly, so that the wicked and ungodly may test us; partly, so that, being taught by their example, we may learn to examine ourselves thoroughly, lest there be in us any hidden and secret corners of deceit; and partly, so that we may be more cautious in discerning and, as it were, continually keep watch, lest we be deceived by crafty and unfaithful men.

It may also be that Nicholas's ministry was profitable for a time, and that he afterward fell into that monstrous error. And if he indeed fell in such a way from such an honorable position, then the higher any one of us is exalted, the more let him submit himself to God with modesty and fear.