Chapter 9. Of Deacons.
CHAPTER 9. OF DEACONS.
THE original institution, nature, and use of the office of deacons in the church, are so well known that we need not insist much upon them; nor will
I address the term itself, which is common to any kind of ministry, whether civil or sacred. Rather, I will speak of it as appropriated to that special work for which this office was ordained.
The remote foundation of it lies in that saying of our Savior, "The poor you will always have with you," Joh 12:8. He not only foretells that there would be such persons in the church, but he recommends their care to the church: for he uses these words of the Law: Deu 15:11, "The poor will never cease out of the land; therefore I command you, saying, You shall open your hand wide to your brother, to your poor, and to your needy." The Lord Christ, by his authority, transfers and translates this legal institution, founded in the law of nature, for the use of gospel churches among his disciples.
And it may be observed that, at the same instant, hypocrisy and avarice began their advance on the consideration of this provision for the poor, which they afterward effected for their safety; for on this pretense, Judas immediately condemned an eminent duty towards the person of Christ, as having a cost which might better have been laid out in provision for the poor. He thought the ointment poured on our Savior might have been "sold for three hundred pence" 128 (it may be about forty or fifty pounds 129),
"and given to the poor." Joh 12.5 But "he said this, not that he cared for the poor, but because he was a thief, and had the bag," out of which he could have made a good profit for himself, Joh 12:6. And it may be observed that although Judas maliciously began this murmuring, yet in the end, some of the other disciples were also credulous of his insinuation, seeing the other evangelists ascribe it to them also.130 But the same pretense, on the same grounds, in following ages, was turned to the greatest advantage of hypocrisy and covetousness that was ever in the world. For under this pretense of providing for the poor, the thieves who had gotten the bag — that is, the rifling part of the clergy, with the priests, friars, and monks who served them — allowed men to neglect the greatest and most important duties of religion towards Christ himself, so they would give all that they had to the poor. It was not that they cared for the poor, but because they were thieves, and "had the bag." By this means they got possession for
themselves of the greatest part of the wealth of the nations that professed the Christian religion. This was their compliance with the command of Christ, which they equally made use of in other things.
This foundation of their office was further raised by preaching the gospel among the poor. Many of those who first received it were in that state and condition, as the Scripture testifies everywhere: "The poor are evangelized," Mat 11:5; "God has chosen the poor," Jas 2:5. And so it was in the first ages of the church, when the provision for them was one of the most eminent graces and duties of the church in those days. And this way reflected well on the original propagation of the gospel; for it was made manifest by it, that the doctrine and the profession of the gospel were not a matter of worldly design or advantage. God also declared in it how little his esteem is of the riches of this world. And also provision was made for the exercise of the grace of the rich in the supply of the poor: the only way by which they may glorify God with their substance. And it would be well if all churches, and all their members, would wisely consider how eminent this grace is, how excellent this duty is, of making provision for the poor — how much the glory of Christ and the honor of the gospel are concerned in it. For the most part, it is looked at as an ordinary work, to be performed transiently and cursorily, scarcely deserving of any of the time allotted to the church's public service and duties. And yet it is indeed one of the most eminent duties of Christian societies, in which the principal exercise of the second evangelical grace consists; namely, love.131
The care of making provision for the poor having been made an institution of Christ in the church, it was naturally incumbent on those who were the first and only officers of the church; that is, the apostles. This is plain from the occasion of the institution of the office of deacons in Act 6:1-6.132 The whole work and care of the church being in their hands, it was impossible for them in any way to attend to the whole, and to all of its parts. Therefore they gave themselves, according to their duty, mostly to those parts of their work which were incomparably more excellent and necessary than the other
— namely, preaching the word and prayer. But there was such a defect in this other part — of ministration to the poor — as unavoidably accompanies the actings of human nature, when it is not able to apply itself constantly to things of diverse natures at the same time. And as is the way of all, those who were concerned in it, quickly expressed their resentment
of neglect, in a somewhat undue order; there was, verse 1, "a murmuring" about it. The apostles thereupon declared that the principal part of the work of the ministry in the church, namely, the word and prayer, was sufficient for them to constantly attend to. Afterward, indeed, men began to think that they could do everything in the church themselves; but that was when they began to do nothing in a due manner. The apostles chose as their duty, the work of prayer and preaching — to which they would and ought to give themselves entirely. And for the sake of that work, they would deposit the care of other things in other hands. They are a strange kind of successors to the apostles, who would lay aside that work which the apostles determined belong to them, principally and in the first place, in order to apply themselves to anything else whatever.
Yet the apostles did not utterly forego in this the care of providing for the poor, which being originally committed to them by Jesus Christ, they would not divest themselves wholly of it. But by the direction of the Holy Ghost, they provided such assistance in the work that for the future it might require no more of their time or pains than what they should spare from their principal employment. And the same care is still incumbent on the ordinary pastors and elders of the churches, so long as executing it does not interfere with their principal work and duty; a duty from which those who understand it correctly can spare but little of their time and strength.
Hereupon the apostles, by the authority of Christ and the direction of the Holy Spirit — whose infallible guidance they were under in all the general concerns of the church — instituted the office of deacons to discharge this necessary and important duty in the church, a duty which they could not attend to themselves. And though the Lord Christ had in a special way committed the care of the poor to the disciples, there was now a declaration of his mind and will in what way and by what means he would have them provided for.
What they designed was the institution of a new office, and not just a present supply in a work of business. For the delimitation of a special ecclesiastic work, with the designation of persons to do that work, with authority to discharge it, who are set over this business with a separation to it, completely constitutes an office; nor is anything more required for it.
But there are three things that concur and are required to minister to the poor of the church —
1. The love, charity, bounty, and benevolence of the members of the church, in contribution to that ministration;
2. The care and oversight of its discharge; and, 3. The actual exercise and application of it;
Only the last belongs to the office of the deacons, and neither of the first two is discharged by the institution of that office. For the first is a duty of both the light and law of nature; and in its moral part, it is enforced by many special commands of Christ — so that nothing can absolve men from their obligation to it. The office and work of the deacons is to excite, direct, and help them in the exercise of that grace and discharge of the duty that is incumbent on them. Nor is any man, by entrusting a due proportion of his good things into the hands of the deacons for its distribution, absolved by that from his own personal discharge of it also. For being a moral duty required in the law of nature, it receives particular obligations to a present exercise by such circumstances as nature and providence suggest. The care of the whole work is also, as was said, still incumbent on the pastors and elders of the church; only its ordinary execution is committed to the deacons.
Nor was this a temporary institution only for that season — which would make the officers who were appointed extraordinary. But the office was to abide in the church throughout all generations; for —
1. The work itself, as a distinct work of ministry in the church, was never to cease; it was to abide forever: "The poor you will always have with you."
2. The reason for its institution is perpetual; namely, that the pastors of the churches are not sufficient in themselves to attend to the whole work of praying, preaching, and also this ministration.
3. They are afterward, not only in this church at Jerusalem, but in all the churches of the Gentiles, reckoned among the fixed officers of the church, as in Phi 1:1.133 And, 4. Direction is given for their continuation in all churches, with a prescription for the qualifications of the persons to be chosen and called to this office, 1Tim 3:8-10, 12, 13.134
5. The way of their call is directed, and an office is committed to them:
"Let them be first proved, and then let them use the office of a deacon."
6. A promise of acceptance is annexed to the diligent discharge of this office, verse 13.
Hence there were those who afterward utterly perverted all church-order, taking out of the hands and care of the deacons that work which was committed to them by the Holy Ghost in the apostles, and for which end alone their office was instituted in the church. They assigned other work to them, to which they are not called or appointed, and yet they thought it fit to continue the name and the pretense of such an office, because it was evidently instituted for continuation. When all things were swelling with pride and ambition in the church, none of its officers were content with their primitive institution. And so, striving by various degrees to have something high and lofty in name, there arose from the name of this office, the meteor of an archdeacon [vested] with strange power and authority never heard of in the church for many ages. This belongs to the mystery of iniquity, to which neither the Scripture nor the practice of the primitive churches gives the least countenance. But some think it is not inconsistent even to promote themselves in matters of church order and constitution.
This office of deacons is an office of service, which does not give any authority or power in the rule of the church. But being an office, it gives authority with respect to its special work, under a general notion of authority. That is, it gives a right to attend to it in a particular manner, and to perform the things that belong to it. But this right is confined to the particular church to which they belong. They are to make their collections from the members of that church, and they are to administer them to the members of that church. Extraordinary collections from or for other churches are to be made and disposed by the elders, Act 11:30.135
The reason for the institution of this office was, in general, to free the pastors of the churches who labor in the word and doctrine, from avocations
136 by outward things, such as those in which the church is concerned. It belongs to the deacons not only to take care of and provide for the poor, but to manage all other affairs of the church of the same kind; such as providing for the place of church-assemblies, the elements for the sacraments, collecting, keeping, and disposing of the stock of the church for the
maintenance of its officers and incidences, especially in time of trouble or persecution. For this, they are obliged to attend the elders on all occasions, to perform the duty of the church towards them, and to receive directions from them. This was the constant practice of the church in the primitive times, until the avarice and ambition of the superior clergy restricted all alms and donations to themselves. The beginning and progress of this is excellently described and traced by Paulus Sarpius in his treatise on beneficiary matters.
That maintenance of the poor which they are to distribute, is to be collected by the voluntary contributions of the church, to be made ordinarily every first day of the week, and as occasion requires in an extraordinary circumstance (1Cor 16:1-2).137 And this contribution of the church ought to be — 1. In a way of bounty, not sparingly, 2Cor 9:5-7;138
2. In a way of equality, according to men's abilities, 2Cor 8:13-14;139 3. With respect to present successes and thriving in affairs, of which a portion is due to God, "As God has prospered him," 1Cor 16:2;140
4. With willingness and freedom, 2Cor 8:12.141
This is why it belongs to the deacons, in the discharge of their office — 1. To acquaint the church with the present necessity of the poor;
2. To stir up the particular members of it to a free contribution, according to their ability; 3. To admonish those who are negligent in this, who do not give according to their proportion; and to acquaint the elders of the church with those who persist in neglecting their duty.
The consideration of the state of the poor to whom the contributions of the church are to be administered, belongs to the discharge of this office; such as — 1. That they are poor indeed, and do not pretend to be poor for advantage; 2. What the degrees of their poverty are with respect to their relations and circumstances, that they may have suitable supplies;142
3. That in other things, they walk according to rule;143 4. In particular, that they work and labor according to their ability, for "he who will not labor must not eat" at the public charge;144
5. To comfort, counsel, and exhort them to patience, submission, contentment with their condition, and thankfulness — all of which might be enlarged and confirmed, except that they are obvious.
The qualifications of persons to be called to this office are distinctly laid down by the apostle in 1Tim 3:8-13.145 Upon their trial, knowledge, and approval with respect to these qualifications, their call to this office consists of — 1. In the choice of the church; 2. In a separation to it by prayer and imposition of hands, Act 6:3, 5,
6.146
And the adjuncts of their ministration are — 1. Mercy, to represent the tenderness of Christ towards the poor of the flock, Rom 12:8.147
2. Cheerfulness, to relieve the spirits of those who receive benevolences, against thoughts of being troublesome and burdensome to others.
3. Diligence and faithfulness, by which they "purchase for themselves a good degree, and great boldness in the faith which is in Christ Jesus."
1Tim 3.13
It remains only to inquire into a few things relating to this office, and to those who are called to it; such as — 1. What is the meaning of the apostle where he affirms that the deacons, in the discharge of their office, 1Tim 3:13,148 "purchase (or procure) for themselves a good degree." This is "a step, a degree, a seat that is a little exalted;" and metaphorically it is applied to denote dignity and authority. This good degree which deacons may obtain (in the judgment of most) is the office of presbytery. They will be promoted to this in the church: from deacons they will be made presbyters. I cannot comply with this interpretation of the words: for —
(1.) The office of presbytery is called "a good work;" 149 but nowhere called "a good degree." 150
(2.) The difference between a deacon and a presbyter is not in degree but in order. A deacon who is made a presbyter has not advanced to a further degree in his own order, but he leaves it for another.
(3.) The diligent discharge of the work of a deacon is not a due preparation for the office of the presbytery, but a hinderance of it: for it lies wholly in providing and disposing of earthly things, in serving the tables of the church, and those are private, of the poor.
But preparation for the ministry consists in a man's giving himself to study, prayer, and meditation.
I will only give my conjecture on the words. The apostle seems to me to speak to church-order, with decency in it, in both of these expressions, "Purchase for themselves a good degree," and, "Great confidence in the faith." It has the same meaning as a seat raised in an assembly to hear or speak.151 So says the school on Soph. — Ed. Tyr.
142:
"The place where the assembly (or church) met was divided round about with seats in degrees, some above others, where all that met might without trouble hear him that stood in the midst as they sat." 152
And countenance is given to this by what is observed concerning the custom of sitting in the Jewish synagogues. So Ambrose writes:
"It is the tradition (or order) of the synagogue, that the elders in dignity (or office) should discourse sitting in chairs; the next order on form (or benches); and the last on the floor." 153
So says Philo before him:
"When we meet in sacred places," places of divine worship, "the younger sort, according to their quality, sit in orders under the elders." 154
And James the apostle speaks to this in the primitive assemblies of the Christian Jew; for, reproving their partiality in regarding men's
personage, preferring the rich immoderately before the poor, he gives an instance in allocating seats to them in their assemblies. They said to the rich man, "Sit here in a good place," 155— that is, "in the best degree" 156 — and to the poor, "Stand there," on the floor, or "Sit at my footstool," without respect to those other qualifications by which they were to be distinguished. This is why, having respect to churchassemblies and the order to be observed in them, the apostle uses the phrase kalos bathmos here. His intent may be to signify no more than a place of some eminence in the church-assemblies which is due to such deacons, where with boldness and confidence they may assist in the management of the affairs of the church — which belongs to the profession of faith which is in Christ Jesus.
If any rather think that both expressions signify an increase in gifts and grace — which is a certain consequence of men's faithful discharge of their office in the church, and in which many deacons of old were eminent unto martyrdom — I will not contend against it.
2. There are qualifications expressly required in the wives of deacons, such as, they should be "grave, not slanderers, sober, faithful in all things," 1Tim 3:11. These are to be considered before the husband's call to office. Supposing that their wives fall from the faith — such as becoming Papists, Socinians, or Quakers — may their husbands continue in office?
Ans. 1. The one who faithfully discharges his office may be continued in it, yes, even if his wife should be actually excommunicated from the church. Every one of us must give an account of himself to the Lord. He does not reject us for what we cannot remedy. The sinning person shall bear his own judgment.
Ans. 2. Such a deacon ought to take care, by virtue of his authority as a husband, that as little offense as possible may be given to the church by his wife, when she gains the reputation of being a slanderer, which is inseparable from such apostates.157
3. May a deacon be wholly dismissed from his office, after he has been solemnly set apart to it by prayer?
Ans. 1. The very end of the office is only for the convenience of the church and its accommodation; thus the continuation of men
in this office is to be regulated by the church. And if the church at any time does not stand in need of the ministry of this or that person, they may, at his desire, discharge him from his office.
Ans. 2. Things may so fall out with men as to their outward circumstances, with respect to either their persons in bodily distempers and infirmities, or their condition in the world, such that they are not able to attend to the due discharge of this office any longer; in which case they ought to be released.
Ans. 3. A man may be solemnly set apart to a work and duty by prayer for a limited season, suppose for a year only; therefore this does not preclude a man, on just reasons, being dismissed at any time from his office, even though he has been set apart to it.
Ans. 4. A deacon, by unfaithfulness and other offenses, may forfeit his office and be justly excluded from it, losing all his right to it and interest in it; and therefore, on just reasons, he may be wholly dismissed from it.
Ans. 5. For anyone to desert his office, through frowardness,158 covetousness, sloth, or negligence, is an offense and scandal which the church ought to take notice of.
Ans. 6. Someone who desires dismissal from his office ought to give an account of his desires and the reasons for them to the church, so that the ministry which he held may be duly supplied, and love may be continued between him and the church.
4. How many deacons may there be in one congregation?
Ans. As many as they stand in need of for the ends of that ministry; and they may be at all times increased as the state of the church requires; and it is fitting that there should always be as many as needed, so that none of the poor are neglected in the daily ministration, and so that the work will not be made burdensome to themselves.
5. What is the duty of the deacons towards the elders of the church?
Ans. Though the care of the whole church, in all its concerns, is principally committed to the pastors, teachers, and ruling elders, it
is the duty of the deacons, in the discharge of their office — 1. To acquaint them from time to time with the state of the church, and especially of the poor, so far as it falls under their inspection; 2. To seek and take their advice in matters of greater importance relating to their office; 3. To assist them in all the outward concerns of the church.
6. May deacons preach the word and baptize authoritatively by virtue of their office?
Ans. 1. The deacons, whose office is instituted in Acts 6, and whose qualifications are fixed in 1Tim 3, have no call to or ministerial power in these things. The limitation of their office, work, and power is so express that will not allow for any debate.
Ans. 2. Persons once called to this office might of old, in an extraordinary manner, and may at present, in an ordinary way, be called to the preaching of the word; but they were not then, and they cannot now be authorized to it by virtue of this office
[alone].
Ans. 3. If a new office is erected under the name of deacons, it is in the will of those by whom it is erected to assign what power to it they please.
Notes [←1] Works of John Owen, vol. 16, 1850-53 edition, William Goold, ed.
[←2] Hardihood: willing to undertake things that involve risk or danger.
[←3] Animadversions: Harsh criticism or disapproval.
[←4] A cure is a curate, the territory or neighborhood over which the pastorate exercises care for its people.
[←5] Prelacy: one man (an archbishop), or a group of men (a classis), is given jurisdiction over a number of churches.
[←6] Owen is not saying that the congregations should meet as one, but that their elders should. –
WHG
[←7] Cockatrice: a mythological monster hatched by a reptile from a cock's egg; able to kill with a glance.
[←8] Isa 11:2-3 The Spirit of the LORD shall rest upon Him, The Spirit of wisdom and understanding, The Spirit of counsel and might, The Spirit of knowledge and of the fear of the LORD. 3 His delight is in the fear of the LORD, And He shall not judge by the sight of His eyes, Nor decide by the hearing of His ears; Isa 61:1-3 "The Spirit of the Lord GOD is upon Me, Because the LORD has anointed Me To preach good tidings to the poor; He has sent Me to heal the brokenhearted, To proclaim liberty to the captives, And the opening of the prison to those who are bound; 2 To proclaim the acceptable year of the LORD, And the day of vengeance of our God; To comfort all who mourn, 3 To console those who mourn in Zion, To give them beauty for ashes, The oil of joy for mourning, The garment of praise for the spirit of heaviness; That they may be called trees of righteousness, The planting of the LORD, that He may be glorified." Joh 3:34 "For He whom God has sent speaks the words of God, for God does not give the Spirit by measure. Luk 4:14 Then Jesus returned in the power of the Spirit to Galilee...
[←9] Works, vol. 4, "Two Discourses Concerning the Holy Spirit and His Work," esp. chaps. 7 and 8.
[←10] Isa 40:11 He will feed His flock like a shepherd; He will gather the lambs with His arm, And carry them in His bosom, And gently lead those who are with young.
[←11] Heb 5:4 And no man takes this honor to himself, but he who is called by God, just as Aaron was.
[←12] mb,l; Wbh
[←13] ou[tw kai< nu~n gi>nesqai e]dei.
[←14] Ceirotonh>santev aujtoi~v preszute>rouv kat jejkklhsi>an, proseuxa>menoi meta< nhsteiw~n.
[←15] Hysterology: A figure of speech by which the ordinary course of thought is inverted, and the last is put first.
[←16] William Tyndale or Tindal (1494-1536), whose English translation of the NT was the basis of the KJV. – WHG
[←17] In Titus 1.5, the Greek for "appoint" is καταστήσῃς (katasteses, to set or put in place). It doesn't say how. The sense is to get elders appointed. The Greek is subjunctive, meaning it's a passive or contingent action. Owen implies that it was done by a show of hands, as in Acts
14.23. – WHG
[←18] The LXX uses this in Isa 58:9, where they render the Hebrew jlv] [Bx]a,, "putting forth the finger," in an bad sense, by ceirotoni>a (chairotonia). Ceirotonei~n (cheirotonein), which is the same as ta<v cei~rav ai]rein (tas cheiras airein).
[←19] As Aristophanes witnesses: {Omwv de< ceirotonhte>on jExwmisa>saiv to<n e[teron braci>ona. — Ecclesiastes 266.
[←20] This passage is not in the first Philippic, though in that speech ceirotone>w occurs frequently in the sense referred to. Owen seems to have found this sentence in Stephens, who does not specify where it actually occurs in Demosthenes. The following expressions, however, are to be found in it, and are sufficient authority for the statement of our author: Oujk ejceirotonei~te de< ejx uJmw~n aujtw~n de>ka taxia>rcouv... Eijv th<najgora<n ceirotonei~te tou<v taxia>rcouv. — Ed.
[←21] Ou]te boulh~v, ou]te dh>mou ceirotonh>santov aujto>n. Ceirotoni>a was the act of choosing; whose effect was yh>fisma (yephisma) the determining vote or suffrage. "Porrexerunt manus: psephisma natum est," says Cicero, speaking of the manner of the Greeks, Pro Flacco, 7. And when there was a division in choice, it was determined by the greater suffrage (majority):
Thucyd. lib. 3 cap. 49 Kai< ejge>nonto ejn th~| ceirotoni>a| ajgcw>maloi? ejkra>thse de< hJ tou~ Diodo>tou. As many instances of this nature may be produced as there are reports of calling men unto magistracy by election in the Greek historians; and all the further compositions of the word signify to choose, confirm, or abrogate, by common suffrage.
[←22] Ceirotonhqei<v uJpo> tw~n ejkklhsiw~n sune>kdhmov hJmw~n.
[←23] Augustine of Hippo (354-430).
[←24] Augustine, Tractat. 124. in Johan.
[←25] 1Cor 5:4 In the name of our Lord Jesus Christ, when you are gathered together, along with my spirit, with the power of our Lord Jesus Christ, deliver such a one to Satan for the destruction of the flesh, that his spirit may be saved in the day of the Lord Jesus. 2Cor 2:6 This punishment which was inflicted by the majority is sufficient for such a man.
[←26] Cyprian, Epistle 67, par. 3. – WHG
[←27] Any such degeneracy is a deficiency of the elders, who are responsible to equip and edify the saints. – WHG
[←28] Just., lib. 1 cap. 1. "Principio rerum, gentium nationumque imperium penes reges erat; quos ad fastigium hujus majestatis, non ambitio popularis, sed spectata inter bonos moderatio provehebat,"
[←29] "Praesident probati quique seniores, honorem istum non pretio, sed testimomo adepti,"
[←30] Regular: in accordance with a fixed order, standard, pattern, procedure, or principle.
[←31] suneudokhsa>shv th~v ejkklhsi>av pa>shv.
[←32] Epist. ad Philadelph., cap. 10, Pre>pon ejsti<n uJmi~n, wJv ejkklhsi>a| Qeou~, ceirotonh>sai ejpi>skopon.
[←33] Tertull. Apol., "Praesident probati quique seniores, honorem istum non pretio, sod testimonio adepti,"
[←34] "Nec sibi plebs blandiatur, quasi immunis esse a contagio delicti possit cure sacerdote peccatore communicans, et ad injustum et citum praepositi sui episcopatum consensum suum commodans.... Propter quod plebs obsequens praeceptis Dominicis et Deum metuens, a peccatore praeposito separare se debet, nec se ad sacrilegi sacerdotis sacrificia miscere; quando ipsa maxime habeat potestatem vel eligendi dignos sacerdotes vel indignos recusandi, quod et ipsum videmus de divina authoritate descendere;"
[←35] "Quod postea secundum divina magisteria observatur in Actis Apostolorum, quando in ordinando in locum Judae apostolo, Petrus ad plebem loquitur. 'Surrexit,' inqult, ' Petrus in medio discentium, fuit autem turba homlnum forte centum viginti.' Nec hoc in episcoporum tantum et sacerdotum, sed in diaconorum ordinationibus observasse apostolos animadvertimus de quo et ipso in actis eorum scrlptum est. 'Et convocarunt,' inquit, 'illi duodecim totam plebem discipulorum, et dixerunt eis,'" etc.;
[←36] "de universe fraternitatis suffragio."
[←37] "Diligenter de traditione divina, et apostolica observatione servandum estet tenendum apud nes quoque et fete per universas provincias tenetur;"
[←38] A reply by a pope to an inquiry concerning a point of law or morality.
[←39] Probably David Blondel (1591-1655). – WHG
[←40] Jus patronatus: the right of patronage. In Roman Catholic canon law, this is a set of rights and obligations of someone, known as the patron, in connection with a gift of land or of a paid clerical office (a benefice). – WHG
[←41] In other words, there is nothing magical in the laying on of hands; it is a sign, nothing more. –
WHG
[←42] John 21:15-17 So when they had eaten breakfast, Jesus said to Simon Peter, "Simon, son of Jonah, do you love Me more than these?" He said to Him, "Yes, Lord; You know that I love
You." He said to him, "Feed My lambs." 16 He said to him again a second time, "Simon, son of Jonah, do you love Me?" He said to Him, "Yes, Lord; You know that I love You." He said to him, "Tend My sheep." 17 He said to him the third time, "Simon, son of Jonah, do you love
Me?" Peter was grieved because He said to him the third time, "Do you love Me?" And he said to Him, "Lord, You know all things; You know that I love You." Jesus said to him, "Feed
My sheep."
[←43] Assiduity: constant diligence and attention.
[←44] Acts 20:27 "For I have not shunned to declare to you the whole counsel of God; 1Cor 2:4-7
And my speech and my preaching were not with persuasive words of human wisdom, but in demonstration of the Spirit and of power; 5 that your faith should not be in the wisdom of men but in the power of God. 6 However, we speak wisdom among those who are mature, yet not the wisdom of this age, nor of the rulers of this age, who are coming to nothing. 7 But we speak the wisdom of God in a mystery, the hidden wisdom which God ordained before the ages for our glory; Eph 3:8-11 To me, who am less than the least of all the saints, this grace was given, that I should preach among the Gentiles the unsearchable riches of Christ, 9 and to make all see what is the fellowship of the mystery, which from the beginning of the ages has been hidden in God who created all things through Jesus Christ; 10 to the intent that now the manifold wisdom of God might be made known by the church to the principalities and powers in the heavenly places, 11 according to the eternal purpose which He accomplished in Christ
Jesus our Lord;
[←45] Eph 1:15 Therefore I also, after I heard of your faith in the Lord Jesus and your love for all the saints, 16 do not cease to give thanks for you, making mention of you in my prayers: 17 that the God of our Lord Jesus Christ, the Father of glory, may give to you the spirit of wisdom and revelation in the knowledge of Him, 18 the eyes of your understanding being enlightened; that you may know what is the hope of His calling, what are the riches of the glory of His inheritance in the saints, 19 and what is the exceeding greatness of His power toward us who believe, according to the working of His mighty power.
[←46] Jas 5:16; Joh 17:20; Exo 32:11; Deu 9:18; Lev 16:24; 1Sam 12:23; 2Cor 13:7, 9; Eph 1:1519,3:14; Phi 1:4; Col 1:3; and 2The 1:11.
[←47] Eph 4:11 And He Himself gave some to be apostles, some prophets, some evangelists, and some pastors and teachers, 12 for the equipping of the saints for the work of ministry, for the edifying of the body of Christ… 1Cor 12:27 Now you are the body of Christ, and members individually. 28 And God has appointed these in the church: first apostles, second prophets, third teachers, after that miracles, then gifts of healings, helps, administrations, varieties of tongues.
[←48] 1Cor 4:1 Let a man so consider us, as servants of Christ and stewards of the mysteries of God.
1Tim 3:15 but if I am delayed, I write so that you may know how you ought to conduct yourself in the house of God, which is the church of the living God, the pillar and ground of the truth. Mat 24:45 Who then is a faithful and wise servant, whom his master made ruler over his household, to give them food in due season?
[←49] Acts 20:28 "Therefore take heed to yourselves and to all the flock, among which the Holy
Spirit has made you overseers, to shepherd the church of God which He purchased with His own blood. 1Pet 5:2 Shepherd the flock of God which is among you, serving as overseers, not by compulsion but willingly, not for dishonest gain but eagerly.
[←50] 1Tim 1:3 As I urged you when I went into Macedonia-- remain in Ephesus that you may charge some that they teach no other doctrine, 4 nor give heed to fables and endless genealogies, which cause disputes rather than godly edification which is in faith. 1Tim 4:6 If you instruct the brethren in these things, you will be a good minister of Jesus Christ, nourished in the words of faith and of the good doctrine which you have carefully followed. 7 But reject profane and old wives' fables, and exercise yourself toward godliness. 1Tim 4:16 Take heed to yourself and to the doctrine. Continue in them, for in doing this you will save both yourself and those who hear you. 1Tim 6:20 O Timothy! Guard what was committed to your trust, avoiding the profane and idle babblings and contradictions of what is falsely called knowledge. 2Tim 1:14 That good thing which was committed to you, keep by the Holy Spirit who dwells in us. 2Tim 2:25 …in humility correcting those who are in opposition, if God perhaps will grant them repentance, so that they may know the truth… 2Tim 3:14 But you must continue in the things which you have learned and been assured of, knowing from whom you have learned them, 15 and that from childhood you have known the Holy Scriptures, which are able to make you wise for salvation through faith which is in Christ Jesus. 16 All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, 17 that the man of God may be complete, thoroughly equipped for every good work.
[←51] Acts 20:28 "Therefore take heed to yourselves and to all the flock, among which the Holy
Spirit has made you overseers, to shepherd the church of God which He purchased with His own blood. 29 "For I know this, that after my departure savage wolves will come in among you, not sparing the flock. 30 "Also from among yourselves men will rise up, speaking perverse things, to draw away the disciples after themselves. 31 "Therefore watch, and remember that for three years I did not cease to warn everyone night and day with tears.
[←52] 1Cor 14:24 But if all prophesy, and an unbeliever or an uninformed person comes in, he is convinced by all, he is convicted by all. 25 And thus the secrets of his heart are revealed; and so, falling down on his face, he will worship God and report that God is truly among you. Phil
1:14, 15, 18 …and most of the brethren in the Lord, having become confident by my chains, are much bolder to speak the word without fear. Some indeed preach Christ even from envy and strife, and some also from good will… 18 What then? Only that in every way, whether in pretense or in truth, Christ is preached; and in this I rejoice, yes, and will rejoice. 1Pet 4:10 As each one has received a gift, minister it to one another, as good stewards of the manifold grace of God. 11 If anyone speaks, let him speak as the oracles of God. If anyone ministers, let him do it as with the ability which God supplies, that in all things God may be glorified through Jesus Christ, to whom belong the glory and the dominion forever and ever.
[←53] 1Cor 1:17 For Christ did not send me to baptize, but to preach the gospel, not with wisdom of words, lest the cross of Christ should be made of no effect.
[←54] With respect to calling the members of the larger church; 'catholic' here means as a whole or entire. – WHG
[←55] Refers to the Roman Catholic tradition of "confession in the ear" (confessional). To read about such abuses, see William Tyndale's The Obedience of a Christian Man, 1528, "Of Confession," p. 57ff. – WHG
[←56] 1Tim 3:2 A bishop then must be blameless, the husband of one wife, temperate, soberminded, of good behavior, hospitable, able to teach; 3 not given to wine, not violent, not greedy for money, but gentle, not quarrelsome, not covetous; 4 one who rules his own house well, having his children in submission with all reverence 5 (for if a man does not know how to rule his own house, how will he take care of the church of God?); 6 not a novice, lest being puffed up with pride he fall into the same condemnation as the devil. 7 Moreover he must have a good testimony among those who are outside, lest he fall into reproach and the snare of the devil. Titus 2:6 Likewise exhort the young men to be sober-minded, 7 in all things showing yourself to be a pattern of good works; in doctrine showing integrity, reverence, incorruptibility, 8 sound speech that cannot be condemned, that one who is an opponent may be ashamed, having nothing evil to say of you. 9 Exhort bondservants to be obedient to their own masters, to be well pleasing in all things, not answering back…
[←57] Benefice: an endowed church office giving income to its holder.
[←58] To unchurch is to separate from the church; to excommunicate, or withdraw from communion with them.
[←59] 1 Pet 4:10 As each one has received a gift, minister it to one another, as good stewards of the manifold grace of God. 11 If anyone speaks, let him speak as the oracles of God. If anyone ministers, let him do it as with the ability which God supplies, that in all things God may be glorified through Jesus Christ, to whom belong the glory and the dominion forever and ever.
1Cor 14:12 Even so you, since you are zealous for spiritual gifts, let it be for the edification of the church that you seek to excel.
[←60] Acts 13:1 Now in the church that was at Antioch there were certain prophets and teachers:
Barnabas, Simeon who was called Niger, Lucius of Cyrene, Manaen who had been brought up with Herod the tetrarch, and Saul. 2 As they ministered to the Lord and fasted, the Holy Spirit said, "Now separate to Me Barnabas and Saul for the work to which I have called them." 3
Then, having fasted and prayed, and laid hands on them, they sent them away.
[←61] 1Cor 16:3 And when I come, whomever you approve by your letters I will send to bear your gift to Jerusalem. 2Cor 3:1 Do we begin again to commend ourselves? Or do we need, as some others, epistles of commendation to you or letters of commendation from you? 3John
1:9 I wrote to the church, but Diotrephes, who loves to have the preeminence among them, does not receive us.
[←62] Acts 14:23 So when they had appointed elders in every church, and prayed with fasting, they commended them to the Lord in whom they had believed. Titus 1:5 For this reason I left you in Crete, that you should set in order the things that are lacking, and appoint elders in every city as I commanded you.
[←63] Acts 20:28 "Therefore take heed to yourselves and to all the flock, among which the Holy
Spirit has made you overseers, to shepherd the church of God which He purchased with His own blood. Phil 1:1 Paul and Timothy, bondservants of Jesus Christ, To all the saints in Christ
Jesus who are in Philippi, with the bishops and deacons; Rev 2:2 "I know your works, your labor, your patience, and that you cannot bear those who are evil. And you have tested those who say they are apostles and are not, and have found them liars;
[←64] Epist. Conc. Ephesians 1, ad Synod. in Pamphyl.
[←65] Interdict: to command against; prohibit or forbid.
[←66] Conc. Nicae. can. 15, 16; Chalced., can. 5, 20.
[←67] In 379, the synod at Antioch, under-archbishop Meletios, asked Gregory to go to Constantinople to convince that city to embrace Nicene orthodoxy. He gave five discourses on Nicene doctrine, explaining the nature of the Trinity and the unity of the Godhead, against the Arian and Apollinarian heresies (subordinationism and monophysitism). – WHG
[←68] Orat. 52, et Vit. Greg. Nazian.
[←69] Mat 23:8 "But you, do not be called 'Rabbi'; for One is your Teacher, the Christ, and you are all brethren.
[←70] Pantaenus (d. 200) – a Greek theologian in the Catechetical School of Alexandria from around
AD 180. This school was the earliest catechetical school, and became influential in the development of Christian theology. – WHG
[←71] 1Cor 14:5 I wish you all spoke with tongues, but even more that you prophesied; for he who prophesies is greater than he who speaks with tongues, unless indeed he interprets, that the church may receive edification. 1Co 14:24-25 But if all prophesy, and an unbeliever or an uninformed person comes in, he is convinced by all, he is convicted by all. 25 And thus the secrets of his heart are revealed; and so, falling down on his face, he will worship God and report that God is truly among you.
[←72] 1Pet 4:10-11 As each one has received a gift, minister it to one another, as good stewards of the manifold grace of God. 11 If anyone speaks, let him speak as the oracles of God. If anyone ministers, let him do it as with the ability which God supplies, that in all things God may be glorified through Jesus Christ...
[←73] Acts 8:4 Therefore those who were scattered went everywhere preaching the word. Act 18:26
So [Apollos] began to speak boldly in the synagogue. When Aquila and Priscilla heard him, they took him aside and explained to him the way of God more accurately. 1Co 14:29 Let two or three prophets speak, and let the others judge.
[←74] Joh 20:16 Jesus said to her, "Mary!" She turned and said to Him, "Rabboni!" (which is to say,
Teacher).
[←75] Mar 10:51 "What do you want Me to do for you?" The blind man said to Him, "Rabboni, that I may receive my sight."
[←76] So given in the textus receptus. Critical editions of the new Testament now give rJazzouni> —
ED.
[←77] Eph 4:11 And He Himself gave some to be apostles, some prophets, some evangelists, and some pastors and teachers... 1Cor 12:28 And God has appointed these in the church: first apostles, second prophets, third teachers, after that miracles, then gifts of healings, helps, administrations, varieties of tongues.
[←78] Act 13:1 Now in the church that was at Antioch there were certain prophets and teachers:
Barnabas, Simeon who was called Niger, Lucius of Cyrene, Manaen who had been brought up with Herod the tetrarch, and Saul. 2 As they ministered to the Lord and fasted, the Holy Spirit said, "Now separate to Me Barnabas and Saul for the work to which I have called them."
[←79] Rom 12:7 or ministry, let us use it in our ministering; he who teaches, in teaching;
[←80] These were apologists, as in Act 19.33 and 1Pet 3.15: "give a defense," Gr. apologia. These exhortations are given to all, and not only to officers of the church. It's not exclusive: Tit 1.9, a bishop "must hold fast the faithful word as he has been taught, that he may be able, by sound doctrine, both to exhort and convict those who contradict." – WHG
[←81] Gal 6:6 Let him who is taught the word share in all good things with him who teaches.
[←82] Gr. – "and he himself gave some as apostles [tous men apostolous – indeed the apostles], some to be prophets [tous de prophetas – and the prophets], and some as evangelists [tous de euaggelistas – and the evangelists], and some to be pastors and teachers [tous de poimenas kai didaskalous – and (de) the pastors and (kai) teachers]. Owen says in effect, there should be a comma inserted: "and the pastors, and [also] teachers." This is indicated by the change in the connector from "de" to "kai," seeing that both can be translated "and." Why else the change? –
WHG
[←83] 1Cor 12:28 And God has appointed these in the church: first apostles, second prophets, third teachers, after that miracles, then gifts of healings, helps, administrations, varieties of tongues.
Act 13:1 Now in the church that was at Antioch there were certain prophets and teachers:
Barnabas, Simeon who was called Niger, Lucius of Cyrene, Manaen who had been brought up with Herod the tetrarch, and Saul.
[←84] Acts 13:1-2 Now in the church that was at Antioch there were certain prophets and teachers.
As they ministered (leitourgeo) to the Lord and fasted, the Holy Spirit said, "Now separate to Me Barnabas and Saul for the work to which I have called them." [The word leitourgeo means to provide a service or do a work.] – WHG]
[←85] 1Cor 4:15 For though you might have ten thousand instructors (pedagogy) in Christ, yet you do not have many fathers; for in Christ Jesus I have begotten you through the gospel.
[←86] Though they must still be "apt to teach," and therefore may occasionally preach. – WHG
[←87] That is, a pastor or teacher must first pastor and teach in a particular church, and only then "at large." – WHG
[←88] Pro 26.17 LXX, "makes himself a judge (ruler) over strangers," (a sarcastic use of the word). –
WHG
[←89] As churches gathered together within a city or region, administrators were added in the form of a political hierarchy, ostensibly to organize its activities, validate its ordinations, preserve its sacraments, and protect its teachings. - WHG
[←90] 1Tim 4:12-16 "be an example to the believers in word, in conduct, in love, in spirit, in faith, in purity... give attention to reading, to exhortation, to doctrine. Do not neglect the gift that is in you... Meditate on these things; give yourself entirely to them, that your progress may be evident to all. Take heed to yourself and to the doctrine. Continue in them, for in doing this you will save both yourself and those who hear you."
[←91] 1Pet 5:1 The elders who are among you I exhort, I who am a fellow elder and a witness of the sufferings of Christ, and also a partaker of the glory that will be revealed: 2 Shepherd the flock of God which is among you, serving as overseers (episkopos), not by compulsion but willingly, not for dishonest gain but eagerly; 3 nor as being lords (kata-kurieuo) over those entrusted to you, but being examples to the flock; 4 and when the Chief Shepherd appears, you will receive the crown of glory that does not fade away.
[←92] That is, tangential; acting on behalf of the congregation, rather than Christ.
[←93] Jejune: insufficient to meet the need, or inadequate to prove the point.
[←94] OiJ kalw~v proestw~tev preszu>teroi diplh~v timh~v ajxiou>sqwsan, ma>lista oiJ kopiw~ntev ejn lo>gw| kai< didaskali>a| . Proi`>sthmi, or proi`>tamai, is "praesum, praesideo,' to preside, to rule: "Praesident probati seniores," Tertul. And the bishop or pastor in Justin Martyr is oJ proestw>v. So is the word constantly used in the New Testament: Rom
12:8, jO proi`sta>menov, — "That rules;" 1The 5:12, Proi`stame>nouv uJmw~n, — "Who are over you," that is, in a place of rule;
[←95] 1Tim 3:4 one who rules his own house well, having his children in submission with all reverence 5 (for if a man does not know how to rule his own house, how will he take care of the church of God?); 1Ti 3:12 Let deacons be the husbands of one wife, ruling their children and their own houses well.
[←96] Prostasi>a is the whole presidency in the church with respect to its rule. Translators agree in the reading of these words: so the Hebrew of Munster, ghonili µybiyfiyfe rv,a} hd;
[eh;Ayneq]zi — "The elders of the congregation who well discharge their rule or conduct;" so the Syriac, ˆyleyai avey]Vqi, — "Those elders;" "Qui bene praesunt presbyteri," Vulg. Lat.;
"Seniori che governano bene," Ital. All agree that it is the governors and government of the church in general that are here intended. Ma>lista is the word most controverted; all translators esteem it distinctive: Hebrews hlo[;w], "eminently;" Syr. tyair;ytiy' "chiefly, principally;"
"maxime;" oiJ kopiw~ntev, my[igewOYh', — "who labor painfully," labor to weariness, travail in the word and doctrine.
[←97] Tit 3:8, 14 "those who have believed in God should be careful to maintain good works. And let our people also learn to maintain good works, to meet urgent needs, that they may not be unfruitful."
[←98] Analogy of faith — WCF (1.9): "The infallible rule of interpretation of Scripture is the Scripture itself: and therefore, when there is a question about the true and full sense of any
Scripture (which is not manifold, but one), it must be searched and known by other places that speak more clearly." – WHG
[←99] jOdunw>menoi ma>lista ejpi< tw~| lo>gw.
[←100] ma>lista de< pro<v tou<v oijkei>ouv th~v pi>stewv.
[←101] ma>lista de< oiJ ejk th~v Kai>sarov oijki>av.
[←102] Eij de> tiv tw~n iJdi>wn, kai< ma>lista tw~n oijkei>wn ouj pronoei~.
[←103] ma>lista ta<v memzra>nav.
[←104] ma>lista de< tou<v ojpi>sw sarko>v, etc.
[←105] File>ortoi de< fu>sei Su>roi? w=n ma>lista oiJ th<n jAntio>ceian katoikou~ntev, k. t. l.
[←106] Convertible: equivalent or interchangeable.
[←107] [Ekastov de< to<n i]dion misqo<n lh>yetai kata< to<n i]dion ko>pon.
[←108] kata< to<n i]dion ko>pon.
[←109] a]lloi kekopia>kasi, kai< uJmei~v eijv to<n ko>pon aujtw~n ei+selhlu>qate.
[←110] h[tiv polla< ejkopi>ase.
[←111] ta<v kopiw>sav ejn Kuri>w.
[←112] h[tiv polla< ejkopi>asen ejn Kuri>w.
[←113] tou<v kopiw~ntav ejn uJmi~n.
[←114] oJ proi`sta>menov.
[←115] ca>risma dia>foron.
[←116] ]Econtev cari>smata dia>fora.
[←117] ejn spoudh.
[←118] oJ proi`sta>menov.
[←119] profhtei>a and diakoni>a.
[←120] Ei]te profhtei>an, kata< th<n ajnalogi>an th~v pi>stewv.
[←121] Proportion of faith, like analogy of faith, means that no words or expressions in Scripture are to be isolated or interpreted in a way that is contrary to Scripture's general teaching. – WHG
[←122] ]Econtev cari>smata.
[←123] JO dida>skwn, oJ parakalw~n, oJ proi`sta>menov.
[←124] ejn spoudh.
[←125] That is, performing all these duties is normally beyond what one person can do, or is gifted for.
Thus they must be distributed among a plurality of elders, each according to his gifts, as distributed by the Holy Spirit, 1Cor 12.11. – WHG
[←126] That is, the king or queen is considered the head of the church. – WHG
[←127] Works, vol. 4, "Two Discourses Concerning the Holy Spirit and His Work," esp. chaps. 7 and 8.
[←128] The figure is "three hundred denarii." A denarius was a day's wages; so this was nearly a year's wages - WHG.
[←129] It is difficult to explain this estimate by our author of the value of three hundred denarii.
According to the received valuation of Roman money, the sum could not have exceeded 9 pounds, 7s. 6d. of our money. — ED.
[←130] Mat 26.8; Mar 14.4;
[←131] 1Thes 1:3 remembering without ceasing your work of faith, labor of love, and patience of hope in our Lord Jesus Christ in the sight of our God and Father.
[←132] Act 6:1-6 Now in those days, when the number of the disciples was multiplying, there arose a complaint [a murmuring] against the Hebrews by the Hellenists, because their widows were neglected in the daily distribution. 2 Then the twelve summoned the multitude of the disciples and said, "It is not desirable that we should leave the word of God and serve tables. 3
"Therefore, brethren, seek out from among you seven men of good reputation, full of the Holy
Spirit and wisdom, whom we may appoint over this business; 4 "but we will give ourselves continually to prayer and to the ministry of the word." 5 And the saying pleased the whole multitude. And they chose Stephen, a man full of faith and the Holy Spirit, and Philip,
Prochorus, Nicanor, Timon, Parmenas, and Nicolas, a proselyte from Antioch, 6 whom they set before the apostles; and when they had prayed, they laid hands on them.
[←133] Phi 1:1 Paul and Timothy, bondservants of Jesus Christ, To all the saints in Christ Jesus who are in Philippi, with the bishops and deacons:
[←134] 1Ti 3:8-10, 12, 13 8 Likewise deacons must be reverent, not double-tongued, not given to much wine, not greedy for money, 9 holding the mystery of the faith with a pure conscience. 10
But let these also first be tested; then let them serve as deacons, being found blameless... 12 Let deacons be the husbands of one wife, ruling their children and their own houses well. 13 For those who have served well as deacons obtain for themselves a good standing and great boldness in the faith which is in Christ Jesus.
[←135] Act 11:28-30 Then one of them, named Agabus, stood up and showed by the Spirit that there was going to be a great famine throughout all the world, which also happened in the days of Claudius Caesar. 29 Then the disciples, each according to his ability, determined to send relief to the brethren dwelling in Judea. 30 This they also did, and sent it to the elders by the hands of Barnabas and Saul.
[←136] An auxiliary activity.
[←137] 1Cor 16:1 Now concerning the collection for the saints, as I have given orders to the churches of Galatia, so you must do also: 2 On the first day of the week let each one of you lay something aside, storing up as he may prosper, that there be no collections when I come.
[←138] 2Cor 9:5 Therefore I thought it necessary to exhort the brethren to go to you ahead of time, and prepare your generous gift beforehand, which you had previously promised, that it may be ready as a matter of generosity and not as a grudging obligation. 6 But this I say: He who sows sparingly will also reap sparingly, and he who sows bountifully will also reap bountifully. 7 So let each one give as he purposes in his heart, not grudgingly or of necessity; for God loves a cheerful giver.
[←139] 2Cor 8:13 For I do not mean that others should be eased and you burdened; 14 but by an equality, that now at this time your abundance may supply their lack, that their abundance also may supply your lack-- that there may be equality.
[←140] 1Cor 16:2 On the first day of the week let each one of you lay something aside, storing up as he may prosper, that there be no collections when I come.
[←141] 2Cor 8:12 For if there is first a willing mind, it is accepted according to what one has, and not according to what he does not have.
[←142] 1Ti 5:4 But if any widow has children or grandchildren, let them first learn to show piety at home and to repay their parents; for this is good and acceptable before God. 1Tim 5:16 If any man or woman that believes has widows, let them relieve them; do not let the church be charged, so that it may relieve those who are widows indeed.
[←143] e.g., 1Ti 5:5 Now she who is really a widow, and left alone, trusts in God and continues in supplications and prayers night and day. 2Th 3:11-12 For we hear that there are some who walk among you in a disorderly manner, not working at all, but are busybodies. 12 Now those who are such we command and exhort through our Lord Jesus Christ that they work in quietness and eat their own bread.
[←144] 2Thes 3:10 For even when we were with you, we commanded you this: If anyone will not work, neither shall he eat.
[←145] 1Tim 3:8 Likewise deacons must be reverent, not double-tongued, not given to much wine, not greedy for money, 9 holding the mystery of the faith with a pure conscience. 10 But let these also first be tested; then let them serve as deacons, being found blameless. 11 Likewise their wives [literally, "the women"] must be reverent, not slanderers, temperate, faithful in all things. 12 Let deacons be the husbands of one wife, ruling their children and their own houses well. 13 For those who have served well as deacons obtain for themselves a good standing and great boldness in the faith which is in Christ Jesus.
[←146] Act 6:3 "Therefore, brethren, seek out from among you seven men of good reputation, full of the Holy Spirit and wisdom, whom we may appoint over this business; ... 5 And the saying pleased the whole multitude. And they chose Stephen, a man full of faith and the Holy Spirit, and Philip, Prochorus, Nicanor, Timon, Parmenas, and Nicolas, a proselyte from Antioch, 6 whom they set before the apostles; and when they had prayed, they laid hands on them.
[←147] Rom 12:8 he who exhorts, in exhortation; he who gives, with liberality; he who leads, with diligence; he who shows mercy, with cheerfulness.
[←148] baqmo<n eJautoi~v kalo<n peripoiou~ntai (bathmon eantois kalon peripoiountai).
[←149] kalo<n e]rgon (kalon ergon).
[←150] kalo<v baqmo>v (kalos bathmos).
[←151] kalo<v baqmo>v (kalos bathmos) has the same meaning as baqmi>v, bathmis.
[←152] JO to>pov e]nqa hJ ejkklhsi>a ejgi>neto, baqmi>sin h=n ku>klw| dieilhmme>nov, a[llaiv ejp j a]llaiv? e]nqa hJ ejkklhsi>a ejgi>neto, baqmi>v h+n ku>klw| dieilhmme>nov, a]llaiv ejp j a]llaiv? e]nqa oiJ sunelqo>ntev pa>ntev kaqh>menoi ajnempodi>stwv hjkrow`nto tou~ iJstame>nou ejn me>sw|?
[←153] "Traditio est synagogae, ut sedentes disputarent, soniores dignitate in cathedris, subsequentes in subselius, novissimi in pavimento;"
[←154] Eijv iJerou<v ajfiknou>menoi to>pouv kaq j hJliki>av ejn ta>xesin uJpo< preszute>roiv ne>oi kaqi>zontai?
[←155] "Su< ka>qou w=de kalw~v,"
[←156] ba>qmw| kalw|~ (bathmoo kaloo).
[←157] Thus, if a deacon's wife joins the Papists, Socinians, or Quakers, she necessarily believes her husband is in error, which is a slander against his name. As her husband, he must ensure she does not then denigrate the church. – WHG
[←158] Frowardness: habitually disposed to disobedience and opposition.
Table of Contents
PREFATORY NOTE.
CHAPTER 4. OFFICERS OF THE CHURCH.
CHAPTER 5. OF PASTORS
CHAPTER 6. OF TEACHERS
CHAPTER 7. OF RULING ELDERS.
CHAPTER 8. DUTY OF RULING ELDERS.
CHAPTER 9. OF DEACONS.