Acts 6:4

Verse 4. We will give ourselves continually to prayer] προσκαρτερησομεν,, We will steadfastly and invariably attend, we will carefully keep our hearts to this work. The word is very emphatic.

To prayer. - See this defined, Mt 6:5. Even apostles could not live without prayer; they had no independent graces; what they had could not be retained without an increase; and for this increase they must make prayer and supplication, depending continually on their God.

Ministry of the word.] διακονιατουλογου, The deaconship of the word. The continual proclamation of the Gospel of their Lord; and, to make this effectual to the souls of the hearers, they must continue in prayer: a minister who does not pray much, studies in vain.

The office of deacon, διακονος, came to the Christian from the Jewish Church. Every synagogue had at least three deacons, which were called פרנסים parnasim, from פרנס parnes, to feed, nourish, support, govern. The פרנס parnas, or deacon, was a sort of judge in the synagogue; and, in each, doctrine and wisdom were required, that they might be able to discern and give right judgment in things both sacred and civil. The חזן chazan, and שמש shamash, were also a sort of deacons. The first was the priest's deputy; and the last was, in some cases, the deputy of this deputy, or the sub-deacon. In the New Testament the apostles are called deacons, 2Co 6:4; Eph 3:7; Col 1:23: see also 2Co 11:15. Christ himself, the Shepherd and Bishop of souls, is called the deacon of the circumcision, λεγω δε Χριστον Ιησουν διακονον γεγενησθαι περιτομης, Ro 15:8. As the word implies to minister or serve, it was variously applied, and pointed out all those who were employed in helping the bodies or souls of men; whether apostles, bishops, or those whom we call deacons. Some remark that there were two orders of deacons:

1. διακονοι της τραπιζης, deacons of the TABLE, whose business it was to take care of the alms collected in the Church, and distribute them among the poor, widows, c.

2. διακονοι του λογου, deacons of the WORD, whose business it was to preach, and variously instruct the people. It seems that after the persecution raised against the apostolic Church, in consequence of which they became dispersed, the deaconship of tables ceased, as did also the community of goods and Philip, who was one of these deacons, who at first served tables, betook himself entirely to preaching of the word: see Ac 8:4, c.

In the primitive Church, it is sufficiently evident that the deacons gave the bread and wine in the Eucharist to the believers in the Church, and carried it to those who were absent, Just. Mar. Apol. ii. p. 162 they also preached, and in some cases administered baptism. See Suicer on the words διακονος κηρυσσω, and βαπτισμα. But it appears they did the two last by the special authority of the bishop. In the ancient Roman Church, and in the Romish Church, the number of seven deacons, in imitation of those appointed by the apostles, was kept up; and in the council of Neocaesarea it was decreed that this number should never be exceeded, even in the largest cities: vide Concil. Neocaesar. Canon. xiv. other Churches varied this number; and the Church of Constantinople had not less than one hundred. Deacons were ordained by the bishops, by imposition of hands. None was ordained deacon till he was twenty-five years of age, and we find that it was lawful for them to have wives. See Suicer under the word διακονος, and See Clarke on Mt 20:26.

In the Church of England, (the purest and nearest to the apostolical model in doctrine and discipline of all national Churches,) a deacon receives ordination by the imposition of the hands of a bishop, in consequence of which he can preach, assist in the sacrament of the Lord's Supper, and in general perform any sacred office, except consecrating the elements, and pronouncing the absolution. No person in this Church can be ordained deacon till he be twenty-three years of age, unless by dispensation from the Abp. of Canterbury. There were deaconesses, both in the apostolic and primitive Church, who had principally the care of the women, and visited and ministered to them in those circumstances in which it would have been improper for a deacon to attend. They also assisted in preparing the female candidates for baptism.

At present, the office for which the seven deacons were appointed is, in the Church of England, filled by the churchwardens and overseers of the poor; in other Churches and religious societies, by elders, stewards, &c., chosen by the people, and appointed by the minister.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

Act 6:4. Τῇ προσευχῇ καὶ τῇ διακονίᾳ τοῦ λόγου, to prayer and the ministry of the word) Prayer takes precedency of the ministry of the word.—προσκαρτερήσομεν, we will give ourselves continually to) We will make these our sole pursuit. These are most noble functions, which no bishop can delegate to another, as though he himself were intent on more important matters.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Act 6:4 . ἡμεῖς δὲ : in marked contrast to the service of tables, etc., but still every work in the Church, whether high or low, was a διακονία . τῇ διακ . τοῦ λ ., see above. προσκαρτερήσομεν , “will continue steadfastly,” R.V., see above on Act 1:14 . τῇ προσ ., “the prayer” (Hort); the article seems to imply not only private prayer and intercession, but the public prayer of the Church.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

we will give ourselves to prayer--public prayer, as along with preaching their great work.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

4. And we will give ourselves unto prayer. They show again that they have too much business otherwise, wherein they may exercise themselves during their whole life. For the old proverb agreeth hereunto very fitly, which was used sometimes in the solemn rites, do this. Therefore, they use the word [προσκαρτερησαι] which signifieth 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, that they may indeed boast that they are wholly given to that thing. They adjoin thereunto prayer, not that they alone ought to pray, (for that is an exercise common to all the godly,) but because they have peculiar causes to pray above all others. There is no man which ought not to be careful for the common salvation of the Church. How much more, then, ought the pastor, who hath that function enjoined him by name to labor carefully [anxiously] for it? So Moses did indeed exhort others unto prayer, but he went before them as the ringleader (Exodus 17:11.) And it is not without cause that Paul doth so often make mention of his prayers, (Romans 1:10.) Again, we must always remember that, that we shall lose all our labor bestowed upon plowing, sowing, and watering, unless the increase come from heaven, (1 Corinthians 3:7.) Therefore, it shall not suffice to take great pains in teaching, unless we require the blessing at the hands of the Lord, that our labor may not be in vain and unfruitful. Hereby it appeareth that the exercise of prayer is not in vain commended unto the ministers of the word.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(4) We will give ourselves continually to prayer, and to the ministry of the word.—Literally, We will persevere in . . . These formed the true work of the Apostles, as afterwards of the bishops or elders of the Church. “Prayer” includes the public worship of the Church in all its various developments, as well as private prayer and intercession; the “ministry of the word,” all forms of teaching.

It is to be noted that the men thus appointed are never called “deacons” in the New Testament. When they are referred to again it is as “the Seven” (Act_21:8), as though they were a distinct and peculiar body. Their functions were, of course, in some degree, analogous to those of the “deacons” of the Pastoral Epistles and the later organisation of the Church; but these, as we have seen, had their prototypes in the “young men,” as contrasted with “elders,” in Act_5:6; Act_5:10; and the Seven were probably appointed, so to speak, as archdeacons, to superintend and guide them. In some churches, as at Rome, the number of deacons was fixed at seven, in conformity with this precedent (so also at the Council of Neo-Cæsarea, Can. 14, A.D. 314), and they were considered, when the bishop came to be distinguished from the elders, as acting more immediately under the direction of the former, helping him in the details of his office.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

4. But we will give ourselves continually] The Greek word is used several times in describing the earnest conduct of the disciples. Thus (Act_1:14) “these all continued with one accord in prayer,” and (Act_2:42) “they continued stedfastly in the Apostles’ doctrine.” So Act_2:46, and St Paul employs it (Rom_12:12), “continuing instant in prayer.”

to prayer, and to the ministry of the word] Which explains what is meant by “leave the word of God” in Act_6:2. Here again we have the word diakonia to describe the Apostle’s duty of preaching and teaching. Each office was, if duly performed, a part of the service which was laid upon the whole Church. Cp. Milton, Sonnet xix. “They also serve who only stand and wait.”

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

But we will give ourselves continually to prayer,.... Both in private for themselves, and the church; and in the houses and families of the saints, with the sick and distressed;. and in public, in the temple, or in whatsoever place they met for public worship:

and to the ministry of the word; the preaching of the Gospel, to which prayer is absolutely prerequisite, and with which it is always to be joined. These two, prayer and preaching, are the principal employment of a Gospel minister, and are what he ought to be concerned in, not only now and then, but what he should give himself up unto wholly, that his profiting might appear; and what he should be continually exercised and employed in: and if parting with that branch of the ministerial function, the care of the secular affairs of the church, and of the poor of it, was necessary in the apostles, that they might be more at leisure to attend to the more important and useful duties of prayer and preaching; it therefore seems necessary that those who are called to labour in the word and doctrine, if possible, should be exempt from all worldly business and employment; that of the ministry being sufficient to engross all a man's time and thoughts.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

4 But we will give ourselves continually to prayer, and to the ministry of the word.

Ver. 4. To prayer, and to the ministry] Between these two they divided their time. An argument of their integrity in the ministry. If we were to preach only, saith the apostle, we could then wait upon tables; but the one half of our time is to be taken up in prayer, the other in preaching. So the priests of old: "They shall teach Jacob thy judgments," saith Moses, "they shall also put incense before thee," Deu 33:10. So Paul begins, continues, and endeth his epistles with prayer. So Luther professeth that he profited more in the knowledge of the Scriptures by prayer in a short space, than by study in a longer; as John by weeping got the sealed book opened.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

But we will give ourselves continually - The original expression used here denotes “intense and persevering” application to a thing, or unwearied effort in it. See the notes on Act 1:14. It means that the apostles designed to make this their constant and main object, undistracted by the cares of life, and even by attention to the temporal needs of the church.

To prayer - Whether this means “private” or “public” prayer cannot be certainly determined. The passage, however, would rather incline us to suppose that the “latter” was meant, as it is immediately connected with preaching. If so, then the phrase denotes that they would give themselves to the duties of their office, one part of which was public prayer, and another preaching. Still it is to be believed that the apostles felt the need of secret prayer, and practiced it, as preparatory to their public preaching.

And to the ministry of the word - To preaching the gospel, or communicating the message of eternal life to the world. The word “ministry” διακονία diakonia properly denotes the employment of a “servant,” and is given to the preachers of the gospel because they are employed in this as the “servants” of God and of the church. We have here a view of what the apostles thought to be the proper work of the ministry. They were set apart to this work. It was their main, their only employment. To this their lives were to be devoted, and both by their example and their writings they have shown that it was on this principle they acted. Compare 1Ti 4:15-16; 2Ti 4:2. It follows also that if their time and talents were to be wholly devoted to this work, it was reasonable that they should receive competent support from the churches, and this reasonable claim is often urged. See the 1Co 9:7-14 notes; Gal 6:6 note.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

We will give ourselves continually; we will stick close, and with perseverance, to this work.

To prayer, and to the ministry of the word; the two great employs of a minister of Jesus Christ; to pray unto God for the people, and to speak unto the people from the Lord: these, though great businesses, they durst not delegate from themselves unto others to perform for them.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

4. Give ourselves… continually—Προσκαρτερησομεν. We will persevere in, or continue in; constantly, yet not exclusively. Their spiritual office exempted them from official attention to temporal charities, but was no cessation from spontaneous alms. As Christ was, at first, divine Apostle, (Heb_3:1,) and contained within himself all authority, so his apostles were the source whence all church-official grades are derived. As Dr. Schaff well says, (“Apostolic History,” 499:) The higher (the apostolate) “includes the lower, not the reverse.” “The apostles were at the same time prophets, evangelists, pastors, and teachers, and at first had charge even of the business of the deacons, Act_4:35; Act_4:37; Act_6:2.” What was peculiar to the apostles alone left the earth with them; but all other ministries are carved out of what was transmissible in them, and all true ministers are successors of the apostles.

Prayer… ministry of the word— These every minister inherits as his blessed perquisite and privilege from the apostles. In the divine establishment of the Church the “ministry of the word” is a permanent institution. “Go into all the world and preach the Gospel to every creature” is the command, followed by the promise of Christ’s presence “until the end of the world.” So that preaching and preacher stand while the world stands. It is by the foolishness of preaching the world is to be saved. And such a preacher is divinely “called” to his work. That call by the moving of the Holy Ghost is manifested to his own soul by an impressive sense of duty, an assuring testimony to the soul from God upon prayerful inquiry, and a deep love and attraction for the blessed work of gaining souls for Christ and heaven. Without such a “call” no man should ever enter the ministry of reconciliation.

We do not say that a man may not, by the same Spirit and in a similar way be “called” to some other “calling,” as to be a physician or a mechanic. Did men consult the divine will in a profounder spirit of devotion the divine “call” would be oftener recognized. But if the call and the Spirit may be much the same, the destination to which the call directs is profoundly different. Medicine is not a spiritual institution; it has not the direct notice of revelation; it forms no part of a divinely established Church; and the divine call directs a man to it as to a secularity. But the minister is divinely called to a divinely constituted work, office, responsibility, danger, and dignity. And we may add that such a call may be outlived and forfeited. Many a minister gives evidence, by the loss of the true spirit of a minister, that he has lost his call as a minister.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Continue steadfastly in for give ourselves continually to, A.V.; in (the ministry) for to, A.V. Steadfastly. The verb proskarterew is of frequent use in the Acts. (see Act_1:14 Act_2:42 Act_5:4-6 Act_8:13 Act_10:7; see also Col_4:2) It is used of persons and things to which any one adheres closely and perseveringly, which are put in the dative case, as here. But sometimes it has the prepositions ejn or eijv after it, as in Act_5:4-6; Hist. of Susann. 7; Rom_13:6.

An earnest ministry the greatest need and blessing of the Church.

"But we will give ourselves," etc.

I FUNCTIONAL, FAITHFULNESS. "Each in his office wait.

1. Apostles held an exceptional position, but in all main respects examples of singleness of mind and wisdom.

2. Distinguish between faithfulness in office and officialism. Special gifts adapted to special work; should be stirred up.

3. The hope of the Church is in the spirituality of its ministers. If they lower the conception of their office and regard themselves as mere popular leaders, they let in a flood of evils both into the pulpit and into the Church.

II The WORLD"S CONVERSION IN THE HANDS OF GOD"S PEOPLE. The chief agency prayer and the ministry of the Word. Charity secondary, not primary. Philanthropy is not a substitute for Christianity. The apostles put their own office as preachers before that of the deacons. In these times a temptation to put the "tables," the bodily necessities, before the spiritual wants. We must wait for results, but Christ understood the work of his Church. Stand by the apostolic method, and the end will vindicate it. The world must be changed by spiritual forces. The Church must use all the material and social advantages supplied, but not as though they were sufficient by themselves; By my Spirit, saith the Lord. R.

The work of the ministry.

In no age of the Church has it been more necessary than it is in this to exalt the ministry of the Church, to secure its freedom from secular cares, and to culture its spiritual life and efficiency. Thousands of Christian clergy long to be able to say the words of our text, and hopelessly repeat after Dr. Chalmers, "I am bustled out of my spirituality." We may help to a better understanding of the work of the ministry if we consider

I ITS PRIVATE AND PREPARATORY FEATURES. "Give ourselves continually to prayer." The term "prayer," as here used, is a comprehensive one, and includes all that belongs to private piety and soul-culture, the nourishing of the Christian vitality, and enriching of the personal spiritual stores of thought, feeling, and truth. Ministers know, by a constant experience, how immediately their pleasure and their power in their work depend on their personal spiritual conditions. The soul must be full of God that is to speak well for God; and Christian congregations should take it upon them, as a burden of duty, to free their pastors from care, both in his family and in the temporal matters of the Church, so that he may "give himself unto prayer." Prayer may here be taken to include:

1. Self-culture the full mastery of a man"s own disposition and habits.

2. Mental culture a sufficient training of the intellectual powers to ensure full and wise teaching of the people.

3. Scripture-culture adequate acquaintance with the actual contents of God"s revealed Word, and quickness of spiritual insight into its deeper meanings, suggestions, and mysteries.

4. Soul-culture that kind of sympathetic, persuasive force which seems to bring God near to man, in us, and man near to God, through us; the kind of power that only comes to us through prayer and fasting." These things are the absolute essentials of true and successful ministerial work today. The men of prayer are the men of power.

II ITS PUBLIC AND OFFICIAL FEATURES. "The ministry of the Word," or the service of the revealed Word. This may be set in two forms.

1. The ministry of the Scriptures; not merely in their contents, but in their applications, their examples, warnings, counsels, comfortings, etc. "Our ministers are the teachers of a Book, and each has more than a lifetime full of labor if he sets his heart upon declaring the whole revealed counsel of God.

2. The ministry of the Christ, as the very essence of the Scriptures. In this bringing out the special redemptive features of the Divine relation, and claiming personal surrender to, personal obedience to, and personal homage to, the risen, glorified, and reigning Lord. "The testimony of Jesus is the spirit of prophecy." It may be further pressed that:

(1) The Word, or message of salvation, needs a human ministry; "by the foolishness of preaching God would save them that believe.

(2) That it also needs the entire devotion of men"s time and talents and influence. If apostles needed to step aside from common cares to keep their efficiency for spiritual work, much more do the modern clergy in this busy and anxious age. It should seriously be considered how far the modern ministry has become weakened, especially in spiritual power and prophet-like energy, by becoming crowded with worldly cares, so that private soul-culture is neglected and prayer-preparations are crowded out. Only from the "secret place of the Most High" can Christian teachers come forth in power. While they are musing the fire burns;" and then they can "speak with their tongues. R.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

We will constantly attend to prayer, and to the ministry of the word - This is doubtless the proper business of a Christian bishop: to speak to God in prayer; to men in preaching his word, as an ambassador for Christ.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

See notes on verse 2

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

4. We will give ourselves continually to prayer, etc. Observe that the apostles regard prayer of equal importance with preaching. Every preacher ought to heed this.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

4. προσκαρτερήσομεν, we will give ourselves continually. The word is of frequent use to describe the earnest, stedfast character of the early disciples. Thus Act 1:14 of their continuance in prayer; Act 2:42 of continuing stedfastly in the Apostles’ doctrine. Cf. also Act 2:46 and Rom 12:12.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

4.] τ. διακονίᾳ τ. λόγου, in opposition to the διακονία τραπεζῶν. ‘Hæ partes sunt nobilissimæ, quas nemo episcopus alteri, quasi ipse majoribus rebus intentus, delegare potest.’ Bengel. ‘Hinc apparet non frustra precandi studium commendari verbi ministris.’ Calvin.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

We will give ourselves continually [προσκαρτερησομεν] . See on ch. Act 1:14. Rev., continue steadfastly.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.