The Meaning of Acts 6:2 Explained

Acts 6:2

KJV: Then the twelve called the multitude of the disciples unto them, and said, It is not reason that we should leave the word of God, and serve tables.

YLT: and the twelve, having called near the multitude of the disciples, said, 'It is not pleasing that we, having left the word of God, do minister at tables;

Darby: And the twelve, having called the multitude of the disciples to them, said, It is not right that we, leaving the word of God, should serve tables.

ASV: And the twelve called the multitude of the disciples unto them, and said, It is not fit that we should forsake the word of God, and serve tables.

KJV Reverse Interlinear

Then  the twelve  called  the multitude  of the disciples  [unto them], and said,  It is  not  reason  that we  should leave  the word  of God,  and serve  tables. 

What does Acts 6:2 Mean?

Context Summary

Acts 6:1-15 - Meeting Murmuring Within And Persecution Without
The Grecians here mentioned were Jews who had lived abroad and spoke Greek. There were as yet no Gentiles in the Church. It was regarded as an annex to Judaism, and people had to become Jews before they were admitted to its privileges.
What a glimpse is here afforded of the simplicity and fervor of the primitive Church! The daily ministration of relief; the choice of godly men to attend to secular details; the prime importance of prayer and the ministry of the Word; the recognition by the Apostles of the rights of the people-all is so spiritual and so worthy of the era of the Holy Spirit. Alas, that so fair a dawn should ever have been overcast!
The Church must dedicate to God those whom she has chosen under the guidance of His Spirit. Stephen on the one hand, and Saul on the other, were the leaders of their respective parties. We see traces of the latter in the references to them of Cilicia, Acts 6:9. Stephen's enemies prevailed over him by brute force, but he was conqueror through the blood of the Lamb and the word of his testimony. [source]

Chapter Summary: Acts 6

1  The apostles, desirous to have the poor cared for,
2  as also careful themselves to dispense the word of God, the food of the soul,
3  recommend,
5  and with the church's consent ordain seven chosen men to the office of deaconship
7  The word of God prevails,
8  Stephen, full of faith and the Holy Spirit, confuting those with whom he disputed,
12  is brought before the council,
13  and falsely accused of blasphemy against the law and the temple

Greek Commentary for Acts 6:2

The multitude [το πλητος]
The whole church, not just the 120. [source]
Fit [αρεστον]
Pleasing, verbal adjective from αρεσκω — areskō to please, old word, but in the N.T. only here and Acts 12:3; John 8:29; 1 Jo John 3:22. Non placet. Should forsake (καταλειπσαντας — kataleipsantas). Late first aorist active participle for usual second aorist καταλιποντας — katalipontas from καταλειπω — kataleipō to leave behind. Serve tables Present active infinitive of διακονεω — diakoneō from διακονος — diakonos “Tables” here hardly means money-tables as in John 2:15, but rather the tables used in the common daily distribution of the food (possibly including the love-feasts, Acts 2:43-47). This word is the same root as διακονια — diakonia (ministration) in Acts 6:1 and διακονος — diakonos (deacon) in Philemon 1:1; 1 Timothy 3:8-13. It is more frequently used in the N.T. of ministers (preachers) than of deacons, but it is quite possible, even probable, that the office of deacon as separate from bishop or elder grew out of this incident in Acts 6:1-7. Furneaux is clear that these “seven” are not to be identified with the later “deacons” but why he does not make clear. [source]
Should forsake [καταλειπσαντας]
Late first aorist active participle for usual second aorist καταλιποντας — katalipontas from καταλειπω — kataleipō to leave behind. [source]
Serve tables [διακονειν τραπεζαις]
Present active infinitive of διακονεω — diakoneō from διακονος — diakonos “Tables” here hardly means money-tables as in John 2:15, but rather the tables used in the common daily distribution of the food (possibly including the love-feasts, Acts 2:43-47). This word is the same root as διακονια — diakonia (ministration) in Acts 6:1 and διακονος — diakonos (deacon) in Philemon 1:1; 1 Timothy 3:8-13. It is more frequently used in the N.T. of ministers (preachers) than of deacons, but it is quite possible, even probable, that the office of deacon as separate from bishop or elder grew out of this incident in Acts 6:1-7. Furneaux is clear that these “seven” are not to be identified with the later “deacons” but why he does not make clear. [source]
Reason [ἀπεστόν]
Lit., pleasing or agreeable. [source]
Leave [καταλείψαντας]
Ratherforsake or abandon: leave in the lurch. [source]
Serve tables []
Superintend the distribution of food. [source]

Reverse Greek Commentary Search for Acts 6:2

Philippians 1:1 Deacons [διακόνοις]
The word means servant, and is a general term covering both slaves and hired servants. It is thus distinct from δοῦλος bond-servantIt represents a servant, not in his relation, but in his activity. In the epistles it is often used specifically for a minister of the Gospel, 1 Corinthians 3:5; 2 Corinthians 3:6; Ephesians 3:7. Here it refers to a distinct class of officers in the apostolic church. The origin of this office is recorded Acts 6:1-6. It grew out of a complaint of the Hellenistic or Graeco-Jewish members of the Church, that their widows were neglected in the daily distribution of food and alms. The Palestinian Jews prided themselves on their pure nationality and looked upon the Greek Jews as their inferiors. Seven men were chosen to superintend this matter, and generally to care for the bodily wants of the poor. Their function was described by the phrase to serve tables, Acts 6:2, and their appointment left the apostles free to devote themselves to prayer and the ministry of the word. The men selected for the office are supposed to have been Hellenists, from the fact that all their names are Greek, and one is especially described as a proselyte, Acts 6:5; but this cannot be positively asserted, since it was not uncommon for Jews to assume Greek names. See on Romans 16:5. The work of the deacons was, primarily, the relief of the sick and poor; but spiritual ministrations naturally developed in connection with their office. The latter are referred to by the term helps, 1 Corinthians 12:28. Stephen and Philip especially appear in this capacity, Acts href="/desk/?q=ac+6:8-11&sr=1">Acts 6:8-11. Such may also be the meaning of ministering, Romans 12:7. Hence men of faith, piety, and sound judgment were recommended for the office by the apostles, Acts 6:3; 1 Timothy 3:8-13. Women were also chosen as deaconesses, and Phoebe, the bearer of the epistle to the Romans, is commonly supposed to have been one of these. See on Romans 16:1. Ignatius says of deacons: “They are not ministers of food and drink, but servants ( ὐπηρέται , see on Matthew 5:25) of the Church of God” (“Epistle to Tralles,” 2). “Let all pay respect to the deacons as to Jesus Christ” (“Tralles,” 3). “Respect the deacons as the voice of God enjoins you” (“Epistle to Smyrna,” 8). In “The Teaching of the Twelve Apostles” the local churches or individual congregations are ruled by bishops and deacons. “Elect therefore for yourselves bishops and deacons worthy of the Lord; men meek and not lovers of money, and truthful and approved; for they too minister to you the ministry of the prophets and teachers. Therefore despise them not, for they are those that are the honored among you with the prophets and teachers” (xv., 1,2). Deaconesses are not mentioned. -DIVIDER-
-DIVIDER-
[source]

1 Timothy 3:10 Let them serve as deacons [διακονειτωσαν]
Present active imperative of διακονεω — diakoneō (same root as διακονος — diakonos), common verb, to minister, here “to serve as deacons.” Cf. διακονειν — diakonein in Acts 6:2. See also 1 Timothy 3:13. If they be blameless (ανεγκλητοι οντες — anegklētoi ontes). “Being blameless” (conditional participle, οντες — ontes). See note on 1 Corinthians 1:8; Colossians 1:22 for ανεγκλητος — anegklētos f0). [source]
1 Peter 4:11 If any one ministereth [ει τις διακονει]
First-class condition again. See Acts 6:2-4 for the twofold division of service involved here. [source]
1 Peter 4:11 Speaking as it were oracles of God [ως λογια τεου]
No predicate in this conclusion of the condition. For λογια τεου — logia theou see Acts 7:38 (Mosaic law); Romans 3:2 (the Old Testament); Hebrews 5:12 (the substance of Christian teaching), here of the utterances of God through Christian teachers. Λογιον — Logion (old word) is a diminutive of λογος — logos (speech, word). It can be construed here as nominative or as accusative. The verb has to be supplied.If any one ministereth (ει τις διακονει — ei tis diakonei). First-class condition again. See Acts 6:2-4 for the twofold division of service involved here.Which God supplieth Ablative case Peter has the compound επιχορηγεω — epichorēgeō in 2 Peter 1:5, 2 Peter 1:11. God is the supplier of strength.That God may be glorified (ινα δοχαζηται ο τεος — hina doxazētai ho theos). Purpose clause with ινα — hina and the present passive subjunctive of δοχαζω — doxazō See John 15:8.Whose is “To whom (dative) is,” that is to Jesus Christ the immediate antecedent, but in Romans 16:27; Judges 1:25 the doxology is to God through Christ. For other doxologies see 1 Peter 5:11; 2 Peter 3:18; Galatians 1:5; Romans 9:5; Romans 11:36; Philemon 4:20; Ephesians 3:21; 1 Timothy 1:17; 1 Timothy 6:16; 2 Timothy 4:18; Hebrews 13:21; Revelation 1:6; Revelation 5:13; Revelation 7:12. The others addressed to Christ are 2 Peter 3:18; 2 Timothy 4:18; Revelation 1:6. [source]
1 John 1:10 His word [ὁ λόγος αὐτοῦ]
Not the personal Word, as John 1:1, but the divine message of the Gospel. See Luke 5:1; Luke 8:11; Acts 4:31; Acts 6:2, Acts 6:7, etc. Compare “the truth is not in us” (1 John 1:8). The truth is the substance of the word. The word carries the truth. The word both moves the man (John 8:31, John 8:32) and abides in him (John 5:38; John 8:37). The man also abides in the word (John 8:31). [source]
1 John 3:22 We receive of him [λαμβανομεν απ αυτου]
See 1 John 1:5 for απ αυτου — ap' autou (from him).Because (οτι — hoti). Twofold reason why we receive regularly (λαμβανομεν — lambanomen) the answer to our prayers (1) “we keep” (τηρουμεν — tēroumen for which see 1 John 2:3) his commandments and (2) “we do” (ποιουμεν — poioumen we practise regularly) “the things that are pleasing” (τα αρεστα — ta aresta old verbal adjective from αρεσκω — areskō to please, with dative in John 8:29 with same phrase; Acts 12:3 and infinitive in Acts 6:2, only other N.T. examples) “in his sight” (ενωπιον αυτου — enōpion autou common late vernacular preposition in papyri, lxx, and in N.T., except Matthew and Mark, chiefly by Luke and in the Apocalypse), in God‘s eye, as in Hebrews 13:21. [source]
1 John 3:22 Because [οτι]
Twofold reason why we receive regularly (λαμβανομεν — lambanomen) the answer to our prayers (1) “we keep” (τηρουμεν — tēroumen for which see 1 John 2:3) his commandments and (2) “we do” (ποιουμεν — poioumen we practise regularly) “the things that are pleasing” (τα αρεστα — ta aresta old verbal adjective from αρεσκω — areskō to please, with dative in John 8:29 with same phrase; Acts 12:3 and infinitive in Acts 6:2, only other N.T. examples) “in his sight” (ενωπιον αυτου — enōpion autou common late vernacular preposition in papyri, lxx, and in N.T., except Matthew and Mark, chiefly by Luke and in the Apocalypse), in God‘s eye, as in Hebrews 13:21. [source]

What do the individual words in Acts 6:2 mean?

Having called near then the Twelve the multitude of the disciples they said Not desirable it is [for] us having neglected the word - of God to attend tables
Προσκαλεσάμενοι δὲ οἱ δώδεκα τὸ πλῆθος τῶν μαθητῶν εἶπαν Οὐκ ἀρεστόν ἐστιν ἡμᾶς καταλείψαντας τὸν λόγον τοῦ Θεοῦ διακονεῖν τραπέζαις

Προσκαλεσάμενοι  Having  called  near 
Parse: Verb, Aorist Participle Middle, Nominative Masculine Plural
Root: προσκαλέω  
Sense: to call to.
δώδεκα  Twelve 
Parse: Adjective, Nominative Masculine Plural
Root: δώδεκα  
Sense: twelve.
πλῆθος  multitude 
Parse: Noun, Accusative Neuter Singular
Root: πλῆθος  
Sense: a multitude.
τῶν  of  the 
Parse: Article, Genitive Masculine Plural
Root:  
Sense: this, that, these, etc.
μαθητῶν  disciples 
Parse: Noun, Genitive Masculine Plural
Root: μαθητής  
Sense: a learner, pupil, disciple.
εἶπαν  they  said 
Parse: Verb, Aorist Indicative Active, 3rd Person Plural
Root: λέγω  
Sense: to speak, say.
ἀρεστόν  desirable 
Parse: Adjective, Nominative Neuter Singular
Root: ἀρεστός  
Sense: pleasing, agreeable.
ἐστιν  it  is  [for] 
Parse: Verb, Present Indicative Active, 3rd Person Singular
Root: εἰμί  
Sense: to be, to exist, to happen, to be present.
ἡμᾶς  us 
Parse: Personal / Possessive Pronoun, Accusative 1st Person Plural
Root: ἐγώ  
Sense: I, me, my.
καταλείψαντας  having  neglected 
Parse: Verb, Aorist Participle Active, Accusative Masculine Plural
Root: καταλείπω  
Sense: to leave behind.
λόγον  word 
Parse: Noun, Accusative Masculine Singular
Root: λόγος  
Sense: of speech.
τοῦ  - 
Parse: Article, Genitive Masculine Singular
Root:  
Sense: this, that, these, etc.
Θεοῦ  of  God 
Parse: Noun, Genitive Masculine Singular
Root: θεός  
Sense: a god or goddess, a general name of deities or divinities.
διακονεῖν  to  attend 
Parse: Verb, Present Infinitive Active
Root: διακονέω  
Sense: to be a servant, attendant, domestic, to serve, wait upon.
τραπέζαις  tables 
Parse: Noun, Dative Feminine Plural
Root: τράπεζα  
Sense: a table.