John Calvin Commentary Acts 6:2

"And the twelve called the multitude of the disciples unto them, and said, It is not fit that we should forsake the word of God, and serve tables." — Acts 6:2 (ASV)

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?