which they were engaged, notwithstanding so much opposition, deserves our admiration and our praise. They are willing to preach, wherever men are disposed to hear, and the truth is likely to be communicated, in public, or private, in their own houses, or in the temple. To them, while engaged in this important work, every day is a sabbath, every house a chapel, and every spot of ground consecrated. Let the professed ministers of the gospel, in this respect, imitate their example. Let them manifest the like unremitted industry, in correcting the errors and in reforming the morals of mankind. If they should experience opposition from the patrons of error and vice, let it only serve to quicken their exertions, in as much as this alarm is a proof, that their past labours have been in some degree successful; in as much as the present opposition may only be a prelude to much severer measures, which may deprive them of further opportunities of doing good. While God is therefore pleased to give them leisure, let them not fail to employ it, in the best manner, for this purpose.

SECTION IX.

Appointment of deacons to superintend the daily ministration.

ACTS vi. 1-7.

1. AND in those days when the number of the disciples was multiplied, there arose a murmuring of the Grecians against the Hebrews, because their widows were neglected in the daily ministration.

These Grecians, who complained of neglect, were probably proselytes to the Jewish religion* from among the Greeks, or the descendants of such persons, who had now embraced Christianity. They were become Jews by conforming to all the ceremonies of the Mosaic law; but they were not allowed the same civil privileges as the native Israelites, who, by way of distinction, were called Hebrews; nor were they, by any means, held in the same estimation. A proof of this they experienced on the present occasion, even after their conversion to Christianity, by having their widows overlooked in the daily provision that was made for those of the Hebrews from the public fund. Of this partiality they complained, as they well might; and the apostles were disposed to grant them redress.

2. Then the twelve called the multitude of the disciples unto them, and said, it is not reason, "It is not reasonable," that we should leave the word of

* Lardner (Remarks on Dr. Ward's Diss. Vol. IX. p. 292) suspects, that the original reading was έλληναν.

God and serve tables, i. e. employ ourselves to furnish provisions.

3. Wherefore, brethren, look ye out among you, seven men of honest report, full of the Holy Spirit and wisdom, "testified to be full of the Holy Spirit and wisdom," whom ye may appoint over this busi

ness.

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

The money which had been raised for charitable purposes by the new converts, was at first committed to the disposal of the apostles; but as they had more important work to engage their attention, they were obliged to entrust it to others, who, it seems, had not made an equitable distribution, but suffered themselves to be influenced by national prejudices. To provide for this and other cases, and to free themselves from every interruption in the great business of instruction, they desire the disciples to recommend seven persons for the office of distributing their charity, who might be respectable for their wisdom, and for a more than ordinary portion of miraculous powers.

5. And the saying, "the address," pleased the whole multitude: and they chose Stephen, a man full of faith and of the Holy Spirit, and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicolas, a proselyte of Antioch ;

These names are all, or most of them, Greek; but we cannot certainly infer thence, that the persons were so. For some of the apostles, who were undoubtedly Hebrews, had Greek names. One of the deacons, Stephen, was certainly a Hebrew, as appears from his speech in the next chapter, and so were probably the rest except Nicolas, who is expressly called a proselyte. But this circumstance tends to confirm the opinion which has just been given, that the persons who complained upon the present occasion were proselytes to the Jewish religion. Hence appears the propriety of choosing a proselyte to superintend the concerns of those who were in the same situation with himself, and with whom he could not fail to have a fellow-feeling.

6. Whom they set before the apostles, and, when they had prayed, they laid their hands on them.

The action of laying on of hands probably accompanied the prayers of the apostles, and did not follow them, as the words may seem to imply, and was intended to render their prayers more impressive, and mark out the persons who were the objects of them.

7. And the word of God increased, "thrived,"

and the number of the disciples multiplied in Jerusalem greatly; and a great company of the priests were obedient to the faith.

That many priests, the inveterate enemies and persecutors of Jesus should profess their faith in him, and hereby expose themselves to the peculiar hatred of their brethren, and especially, that a large company, or, as the words properly signify, a great multitude should do so, is highly improbable. So remarkable a fact would have been noticed again: but this is the only instance in which it is mentioned. One ancient version, the Syriac,* instead of priests, has Jews in this place; and I am inclined to think, that this must have been the original reading. According to this supposition, Luke, after saying, that the disciples multiplied greatly in Jerusalem, adds, that a great multitude of other Jews, that is, of the inhabitants of the neighbouring country, became obedient to the faith; a thing highly probable in itself, and what it was very natural that he should mention.

REFLECTIONS.

1. THE conduct of the apostles in preferring one employment to another, may afford a rule for directing others who may be in like circumstances.

When two employments interfere, they choose to follow that in which they are likely to be the more useful. They decline the office of distributing the charities of the first converts, although a post of great honour and influence, because it interrupted them too much in the great work of preaching the Christian doctrine; hereby showing, that to provide for the wants of the mind was, in their estimation, a more important service than providing for those of the body, and that instructing men in the means of attaining a virtuous life now, and an eternal well-being hereafter, is of more utility than furnishing them with temporal accommodations. For the one office they are peculiarly well qualified, by being the companions of their Master from the beginning, and by the extraordinary powers with which they are endowed. For the other, men of inferior endowments might be found among the disciples, equally well qualified with themselves, and who would not be interrupted by it in any other more important work. To such persons, therefore, they refer it. The apostles are, in this instance, an example to those who came after them, who possess from nature, or have acquired by industry, peculiar talents for instructing mankind; teaching them not to entangle themselves so far with other employments, as may interfere with the main design of their profession, and obstruct the exercise of their abilities.

* 'To the authority of the Syriac may be now added, that of five manuscripts, not however of high antiquity, and the quotation of Theophylact. See Griesbach, 2nd, edition.-Editor.

The ministry of the word is indeed, with those who undertake it in the present day, a voluntary employment, nor can any claim a commission from above, for exercising it; but if, by any means, they are better qualified for this office than many others, it is the part of prudence and benevolence to confine themselves to it, as they have hereby a prospect of doing more good, and as persons may easily be found to discharge inferior offices.

2. Christian teachers may learn hence, how necessary it is to join prayer with the preaching of the word. The apostles were aware of this necessity; for they desire to be set free from the office of deacons, in order that they might give themselves up to prayer, as well as the ministry of the word. What they prayed for was, no doubt, the success of their labours in preaching, the continuance of miraculous powers, and resolution and fortitude to support the opposition and the evils which they had to encounter in the exercise of their apostolic office. The ministers of religion in the present day, who meet with like obstacles, will find the same means equally necessary. Without the continual aid of this exercise, they are in danger of forgetting the importance of their work; of being discouraged by difficulties, or of growing remiss in their exertions. Let them, therefore, often present themselves and their labours before God, and thus seek the animating influence of those motives which they cannot fail to feel, when viewing them in his presence.

SECTION X.

Stephen is brought before the council. His defence and martyrdom.

ACTS vi. 8-15. vii. 1-60.

8. AND AND Stephen, full of faith and power, did great wonders and miracles among the people.

that

This serves to explain what is said of him in the fifth verse, he was full of the Holy Spirit. By this, it appears, no more was intended than that he was possessed of supernatural powers, and wrought many miracles.

9. Then there arose certain of the Synagogue which is called the synagogue of the Libertines, and Cyrenians, and Alexandrians, and of them of Cilicia, and of Asia, disputing with Stephen.

It has been generally supposed, that the Libertines were Jews, who, having been slaves to Roman masters, had received their liberty, and took their name from that circumstance. But as there was a city or district in Africa, called Libertina,* it is most probable,

* Pearce.

that the Libertines were thus denominated from that name; the more especially, as the Cyrenians and Alexandrians, mentioned in connexion with them, were inhabitants of that quarter of the globe. As the Jews who resided in foreign countries had frequent occasion to resort to Jerusalem, to bring offerings to the temple, and for other purposes, they found it convenient to have synagogues of their own, in which the law might be read to them in a language which was familiar to them, namely, the Greek. These were the persons whom Stephen met, and with whom he disputed on the present occasion.

10. And they were not able to resist the wisdom and the spirit. i. e. the wise spirit, with which he spake.

11. Then they suborned men, which said, We have heard him speak blasphemous words against Moses and against God.

12. And they stirred up the people, and the elders, and the scribes, and came upon him, and caught him, and brought him into the council.

13. And set up false witnesses, which said, This man ceaseth not to speak blasphemous words against this holy place and the law:

14. For we have heard him say, That this Jesus of Nazareth shall destroy this place, and shall change the customs which Moses delivered us.

They had probably heard Stephen recount some of the prophecies of Jesus, respecting the destruction of Jesusalem aud the temple, in which case some of the customs of the place must undoubtedly cease; such as the rites of sacrifice, and other things.

15. And all that sat in the council, looking steadfastly on him, saw his face, as it had been the face of an angel.

To see his face like the face of angel, is only a Jewish form of speech, to express the gracefulness or majesty, or both, which appeared in the countenance of Stephen, when about to speak, and when illuminated with the sentiments that he was going to deliver, which we have in the next chapter.

We see from this history what base expedients those men have recourse to, whose minds are prejudiced against the truth. The opposers of Stephen, because they cannot answer his arguments, resolve to take away his life; and that by the most dishonourable