Acts 6


The Choosing of the Seven

¹In those days when the number of disciples was increasing, the Grecian Jews among them complained against the Hebraic Jews because their widows were being overlooked in the daily distribution of food. ²So the Twelve gathered all the disciples together and said, "It would not be right for us to neglect the ministry of the word of God in order to wait on tables. ³Brothers, choose seven men from among you who are known to be full of the Spirit and wisdom. We will turn this responsibility over to them ⁴and will give our attention to prayer and the ministry of the word."
⁵This proposal pleased the whole group. They chose Stephen, a man full of faith and of the Holy Spirit; also Philip, Procorus, Nicanor, Timon, Parmenas, and Nicolas from Antioch, a convert to Judaism. ⁶They presented these men to the apostles, who prayed and laid their hands on them.
⁷So the word of God spread. The number of disciples in Jerusalem increased rapidly, and a large number of priests became obedient to the faith.

Stephen Seized

⁸Now Stephen, a man full of God's grace and power, did great wonders and miraculous signs among the people. ⁹Opposition arose, however, from members of the Synagogue of the Freedmen (as it was called)--Jews of Cyrene and Alexandria as well as the provinces of Cilicia and Asia. These men began to argue with Stephen, ¹⁰but they could not stand up against his wisdom or the Spirit by whom he spoke.
¹¹Then they secretly persuaded some men to say, "We have heard Stephen speak words of blasphemy against Moses and against God."
¹²So they stirred up the people and the elders and the teachers of the law. They seized Stephen and brought him before the Sanhedrin. ¹³They produced false witnesses, who testified, "This fellow never stops speaking against this holy place and against the law. ¹⁴For we have heard him say that this Jesus of Nazareth will destroy this place and change the customs Moses handed down to us."
¹⁵All who were sitting in the Sanhedrin looked intently at Stephen, and they saw that his face was like the face of an angel.

Acts 6:1-15

Explanation:

The Hellenistic Jewish Christian Witness (6:1--8:40)
MKs--missionary kids--are ulturally "green." They are a mixture, having spent their formative years in two cultures: their parents' home culture and their parents' place of service. This makes them very fit to take the gospel cross culturally. Evangelist Luis Palau, born of British and Argentinean parents, is a good example.

It has ever been God's plan that the culturally marginal should be effective bearers of his message cross culturally. He began by raising up Hellenistic Jewish Christians (see notes). Though discriminated against (6:1-7), they bore a powerful witness to unsaved Jews, Hellenistic and Hebrew-speaking alike (6:8--7:53). Their persecution, in the wake of Stephen's martyrdom (7:54--8:3), actually advanced the church's mission across the cultural thresholds of Samaria (8:4-25) and "to the ends of the earth" (representatively, 8:26-40).



Appointment of the Seven (6:1-7)

Why is it that surveys of pastors' schedules often reveal that when it comes to preaching, their professed priorities greatly differ from their actual practice? The Word is central to the church's growth--so central that Satan will use a congregation's expectations and traditions (often innocent in themselves) to distract ministers from what is required for effective proclamation of the Word. In the midst of great advance, the Jerusalem church faced the same problem.

The Church at Peace Faces a Threat (6:1-2)

Luke notes the church's continued numerical growth as the apostles faithfully teach and evangelize (5:42). This success leads to an overload for the apostles in their administration of the common fund for the poor (4:35, 37; 5:1; compare Deut 1:9-10). As a result, the Grecian Jewish widows are being overlooked in the daily food distribution. The resulting complaints (compare Num 17:5) threaten to destroy the church's unity.

The fact that it is Grecian Jews (Hellenistoi; Longenecker 1981:327-29 for a cogent discussion of the options for understanding this term) who complain against Hebraic believers (Hebraioi; see Longenecker 1981:332) shows that cultural tensions probably lie behind the oversight. Pious widows, having been removed from the temple dole--the weekly quppah, or poor basket of foodstuffs (m. Pe'a 8:7)--are now dependent on the church's daily distribution (NIV specifies it more precisely than the Greek by adding of food; see Kistemaker 1990:221). But the apostles, Hebraic Jews, are not making sure the Grecian widows receive their share.

Hebraic Jews had a prejudicial sense of superiority over Grecian Jews, because of their own birthplace and language. Lack of communication between the groups also fostered suspicion. In fact, human diversity will always bring with it opportunities for prejudicial division and injustice.

Facing the problem immediately and openly, the Twelve gather the congregation (plethos; see 4:32 for comment) and point out another threat: distraction from their calling, the ministry of the word of God. This activity is essential for church vitality and growth (see 6:7). The apostles are facing the decisions that come to leaders of a movement that is growing in numbers and complexity.

The Church Resolves the Problem (6:3-6)

The Twelve instruct the congregation to choose seven men to take over this responsibility. That the diaconate is a function and not an office is clear from Luke's wording. He never uses the noun "deacon" (compare Phil 1:1; 1 Tim 3:8-13), though a noun and verb to describe the function are present (diakonia, Acts 6:1; diakoneo, 6:2; contrast 1:25). This passage probably did contribute, however, to the origin of the office (Coppens 1979:421). Luke stresses that this physical/social ministry has equal validity with the apostles' evangelism/edification ministry, for he uses diakonia to describe both (6:1, 4). The church must exercise both, and neither to the exclusion of the other (see Lk 10:38-42).

This division of labor is accompanied by a reiteration of the apostles' commitment to their calling: prayer and ministry of the Word of God. The apostles determine to be "busily engaged in, devoted to" these things, so that realistically they will take up all their time (Bruce 1990:183; compare 1:14; 2:42, 46). Prayer (literally, "the prayer") may have to do with leading the community's prayer services (Bruce 1990:183), or the apostles' intercession for the welfare of the community or effectiveness in preaching, whether individually or as a group (10:9; 13:3; Haenchen 1971:263; Stott 1990:121), or both. Prayer is central to the church's vitality and advance, as it was in Jesus' ministry (Lk 5:16; 6:12; 9:18, 28; 11:1; 22:41; see 18:1). The ministry of the Word "[sees] to it that the Word of God is communicated in power and in continuity with the apostles' teaching as its norm" (Krodel 1986:134). In the summary statement on growth, the necessity of this ministry is articulated for a third time (6:7; compare 6:2).

The proposed solution reveals the values that guided the decision: commitment to unity, to a holistic ministry and to growth by means of preaching and teaching. The decision-making process reflects equally important values for church order. It is participatory, because of the church's spiritual equality (1:16; 2:17; 4:33; 6:3; 15:23). It involves distinct roles for leaders and congregation. The leaders (note it is collegial leadership) propose a solution and the criteria for implementing it. They also confirm the congregation's implementation (6:6). The congregation must "own" the proposed solution and do their assigned part (6:5).

If unity and growth are to be promoted, then, structures in the church must be flexible. Decision-making must be participatory, with distinctive roles for leaders and congregation.

The Twelve instruct the congregation to find seven men with a good reputation. The word order in the Greek makes it unlikely that the reputation is limited to being Spirit-filled, as the NIV suggests. The spiritual qualification full of the Spirit applies to those who have so fully given themselves to following Christ that God's saving, sanctifying and edifying grace is clearly and continuously manifest in their lives (6:5; 7:55; 11:24). The final qualification is wisdom--that skill in administration and business which will bring efficient and effective accomplishment of a task. Moral, spiritual, practical-- these should be the hallmarks of all who sit on church boards. Only with such leadership will the real work of the church be done.

The whole congregation took ownership of the proposal, and unity was restored (6:5; compare 4:32). They brought forward names of seven men who may well have already been exercising leadership in the Grecian Jewish segment of the church. Except for Stephen and Philip (see 6:9--7:60; 8:4-40; 21:8), Scripture tells us no more of these men. Stephen's spiritual quality is particularly noted. Being full of faith and of the Holy Spirit probably points not to his working of miracles (as Haenchen 1971:263; see v. 9) but to his extraordinary depth of faith, as well as his singular life in the Spirit.

The leaders confirm the congregation's work by praying over and laying hands on these men. Though grammatically one could understand the people as doing this, Luke probably intends us to understand the apostles as the commissioners (compare 6:3). "The laying on of hands" is used in Old Testament passages with the "choice of supplementary leadership" form. Hebrew samak, used in Numbers 27:18, means "to lean the hand on, exercise some force at the base of the hand at the joint" and has the significance of to "pour your personality--or a quality of yours relevant at this moment--into him" (Daube 1976:162; compare Num 27:20). What the apostles pass on to the Seven through the laying on of hands is not the Spirit, for the Seven already have the Spirit (Acts 6:3). Rather, they receive authority to work as the apostles' representatives in a specific task (Parratt 1969:213).

The Church, Restored, Continues to Grow (6:7)

Having weathered the threat, the church returns to its normal condition: growth. So integral to growth is the Word of God, the message of salvation, that Luke uses personification, saying literally, "The word of God grew" (see 12:24; 19:20). As the seed possesses the power of growth, so "the word has in itself the power of life. . . . This independent force of the word of God makes it the preeminent instrument of salvation" (Kodell 1974:506; Acts 10:36; 13:26; 14:3; 16:32; compare 4:4; 11:1; 13:49; Lk 8:11). Luke's combination of spread (grew) and increased (multiplied) echoes the Old Testament command "Be fruitful and multiply," which was incorporated into covenant promises about the people of God (Lev 26:9; Jer 3:16; 23:3; compare Gen 1:28).

From among the priests, the core of the church's opposition (Acts 4:1; 5:17), a large number become obedient to the faith. The social gulf between the ordinary priests and the upper-class chief priests, who oppressed them economically, may explain the regular priests' openness to the gospel (Longenecker 1981:333). Still, the response of the priesthood reflects the total triumph of the church's mission. No segment of Jewish society was beyond the reach of the gospel. And today our churches should be marked by the same conviction--that the ministry of the Word is essential for growth and that growth is the normal condition of the church.



Stephen's Witness and Arrest (6:8-15)

How attractive is the father or mother of a newborn, glowing with joy over God's good gift. Just as attractive is Stephen, a man full of the Holy Spirit. We are drawn to him.

What does a person "full of the Spirit" look like? By God's grace, can I be such a person?

Effective Witness in Deed and in Word (6:8-10)

Stephen engages in an effective witness by deed and word, not unlike the apostles (5:12, 42). The Spirit-fullness he knows includes grace and power, so that he is able to do great wonders and miraculous signs. Grace further defined by power is not simply a miracle-working ability (compare 3:12). It is a more comprehensive "gracing" that includes effective preaching (6:9-10; compare 14:26; 15:40; 20:32). As part of a larger "apostolic" circle that included Philip and Barnabas, Stephen does miracles as a token of salvation's advance first to Hellenistic Jews and then to other peoples (8:6; 14:3; 15:12).

Should we expect more "Stephens" today? Though normally signs and wonders are the work of apostles and prophets at particular junctures of God's salvation history, Stephen's activity is witness to the fact that even "this restriction is not absolute" (Stott 1990:126). Let us pray to be full of the Spirit and let God's "gracing" do what it will.

Stephen's witness in the Hellenistic Jewish synagogues draws opposition. In theological debate, however, Stephen bests all comers; no one has an answer for him (compare Lk 12:12; 21:15; Jn 16:8-11). Stephen has conquered their minds. But God has not chosen through this witness to also conquer his opponents' wills and lead them to repentance and conversion.

Plot and Trial (6:11-14)

Stephen's opponents resort to subterfuge. In private they prompt some to make the claim that they have heard Stephen speaking blasphemous things against Moses and God (also see vv. 13-14). In New Testament times blasphemy encompassed more than simply uttering the divine name (as in m. Sanhedrin 7:5); it was any slanderous or scurrilous word spoken against humankind or God or anything associated with his majesty and power (Lk 22:65; 23:39; compare 5:21; Num 15:30). The Hellenistic Jewish instigators and their agents arouse the elders and the teachers of the law and, for the first time, the people against the Christian witness (contrast Acts 2:47; 4:21; 5:13, 26). The opposition gathers such momentum that all rush on Stephen in a violent arrest (4:1; 19:29; compare Lk 8:29; Acts 27:15).

A Sanhedrin trial for blasphemy required witnesses, and the Hellenistic Jews make sure they are present here--though, as Luke is careful to point out, these are false witnesses. They are not false simply because they are opposing God's spokesperson. Rather, their testimony is a "subtle and deadly misrepresentation of what was intended" (Longenecker 1981:336). Comparing their words with Jesus' teaching reveals an identifiable mixture of truth and falsehood (v. 14; for v. 13 compare 21:28). Jesus did predict the temple's destruction, but he did not say he was its destroyer (Lk 21:6). When challenged for a sign to validate his right to drive the moneychangers from the temple area, Jesus responded, "Destroy this temple, and I will raise it again in three days" (Jn 2:19; compare Mk 14:58). Did Jesus of Nazareth predict that he would change the customs Moses handed down? No, Jesus was not an opponent of the law (Mt 5:17-18; Lk 16:16-17). Yes, Jesus did alter the customs of Moses, the oral tradition, when he found that allegiance to them meant nullifying the written law of God (Mt 15:1-9; Lk 6:1-5, 6-11).

Opposition tactics like these are still found today. When serious theological or religious debate is not successful, a personal campaign of lies may follow. And if the witnesses' or the message's integrity cannot be undercut this way, legal action may be pursued. Sadly, this path is followed by opponents of the truth within as well as outside the church.

Stephen's Godly Appearance (Acts 6:15)

The defendant stands before the court in session, tier upon tier of dignified jurists of Israel's highest court. Stephen transfixes those who would be his judge. It's as though they cannot take their eyes off him (compare 1:10; 3:4, 12; 7:55). And no wonder: his face was like the face of an angel! Though this certainly reflects divine approval of his witness (Stott 1990:129) and parallels the effects of Moses' standing in God's presence (Ex 34:29, 35; Marshall 1980:131), Jesus' transfiguration is a better immediate model for what is happening here (Lk 9:29). So full of the Spirit, so full of wisdom, faith, grace, and power is Stephen that the glory of God shines from his face. To a greater or lesser extent, that's the way it is with all those who are full of the Spirit of God (2 Cor 3:18).