Acts Chapter 6
Acts of the Holy Spirit • Sermon • Submitted
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· 98 viewsAdvancement of the Study and preaching of the gospel. Ministry opportunity of the church. Taking care of the church.
Notes
Transcript
N. The First Administrative Problem: The First Deacons, 6:1–7
(6:1–7) Introduction: this passage is about the birth of the deacons, a whole new level of ministry in the church.
Note the office of the deacons was set up to meet a need in the church for day to day ministry.
The head ministers had to have help in order to fulfill their preaching mission.
1. The problem: some widows were being neglected (v. 1).
2. The democratic solution: involved the whole church (v. 2).
3. The required qualifications (v. 3).
4. The basic purpose: to relieve ministers (v. 4).
5. The chosen deacons (v. 5).
6. The official ordination (v. 6).
7. The glorious results (v. 7)
Geographical Profile: Alexandria
• Founded by Alexander the Great in 332 b.c.
• Chief grain port for Rome in Egypt
• Educational center known for studies in mathematics, astronomy, medicine, and poetry
• Library was the largest and best known in the ancient world
• Home of the Septuagint, the Greek translation of the Old Testament
Geographical Profile: Cilicia
• Province in southeastern Asia Minor
• Tarsus was the main city of its eastern section
• Governed by the Roman orator Cicero from 51–50 b.c.
• Location of several Christian churches by the time of Paul’s second journey
In a Nutshell
Every church needs leaders selected by the congregation to serve the congregation. Those leaders must be qualified and committed to biblical ministry. In this chapter we see the first example of that as Luke tells us about the first group of elected leaders in the church.
The Passion Bible Translation with various Commentary Notes
Servant Leaders
6 During those days the number of Jesus’ followers kept multiplying greatly. But a complaint was brought against those who spoke Aramaic[a] Or “the Hebrews” (converts from orthodox Judaism). There was one dominant language in Israel: Aramaic. However, the issue between the two groups was more than merely a language difference. Those who spoke Aramaic were natives, while the Greek-speaking minority were most likely Jews from other nations. - by the Greek-speaking Jews,[b] Or “Hellenists.” These were Jewish converts who sought to maintain a Greek language and culture and were predominantly Alexandrian Jews. These may have been Jews who were scattered throughout the Roman Empire, including Greece and Alexandria, Egypt. - who felt their widows were being overlooked during the daily distribution of food.
1 (6:1) Division—Grumbling—Criticism: a problem arose in the church. Some widows were being neglected. Two groups or cliques were seen in the church, and one was complaining and grumbling about the actions of the other. One group felt its needs were not being met; it was not getting a due share of the attention and care it deserved. There were five reasons for the division.
The church had grown rapidly. When any organization grows rapidly, all kinds of problems arise, and most of the problems center around how to handle the growth. The church needed to minister to the new members, but it was having difficulty handling and reaching out to everyone. The head ministers, that is, the apostles, could not get to everyone.
2. There were different groups or cliques coming into the church.
⇒ There were the Hebrews, the Jews who were born and reared in Palestine. They spoke Aramaic, the language that had come down from their ancient Hebrew language. They rejected all Gentile and Greek culture completely, and used only the Hebrew Bible in its original Hebrew language. The significant point to note is this: the Hebrew or Palestinian Jews were so inclusive and closely-knit, they despised all Gentiles and Gentile culture. They actually despised and cursed the Gentiles, believing that the Gentiles were cursed eternally by God. This hatred even included the Grecian Jews who had been relocated to other lands by the Romans.
⇒ There were the Grecian Jews who were known as the Hellenists. These were Jews who had been scattered, deported, and dispersed all over the world by the Romans. Many of them would return for the great Feasts of Pentecost and the Passover. Apparently some had been converted on the day of Pentecost or thereafter, and had either delayed their return home or decided to move back to Jerusalem.
The Grecian or Hellenist Jews had adopted Greek culture, spoke the Greek language, and used and read the Greek Bible (the Septuagint). It is probably this that lay at the root of the problem mentioned here. The Hebrew Jews, having always been taught to reject and despise anything Grecian, were probably having difficulty getting rid of all their prejudice. No doubt, God had worked in their hearts to cleanse them of prejudice, but they apparently were still hanging on to some feelings against the Hellenists. Perhaps they felt that the Hellenists or Grecian Jews were not due as much attention or as many rights as they were.
Thought 1. People do and will form groups and cliques. But we must always be open and accepting, outgoing and friendly, giving and helping, humble and undeserving before each other, ministering and receiving ministry from all.
Thought 2. Cliques and groups are dangerous. There are sins common to cliques that must be guarded against, the sins of …
• being exclusive and shutting others out
• feeling superior and above others
• believing one has more rights than others
• thinking one is due more attention than others
3. The leaders of the church did not have enough help to look after every member. Note two things that are essential when this problem arises.
a. The church must secure more help. It must seek out people who sense the hand of God upon them, calling them to minister and care for others.
b. The members must be willing to quit demanding so much of the head minister, to accept the ministry of other men who are called to minister to the flock of God.
Now note a critical point: there was division in the church—grumbling and complaining and griping. Why? The lack of enough leaders to meet all the needs.
The lack of enough leadership, of enough workers will always cause division. Some will always feel they are neglected.
4. The church was not adequately organized to minister to all. The leadership centered only upon the apostles. There was the need for another whole level of ministers, ministers who could reach out to every single member.
5. There was apparently some favoritism being shown. Most if not all of the food being distributed to the needy was being handled by the Hebrew Jews. The Grecian Jews felt that their needy were being neglected and that favoritism was being shown to those who had need among the Hebrew or Palestinian Jews.
POSB Commentary
2 The twelve apostles called a meeting of all the believers and told them, “It is not advantageous for us to be pulled away from the word of God to wait on tables.
II. Commentary
Who Serves the Church?
MAIN IDEA: God calls certain people to lead in his church and insists that we require of them faithfulness and commitment in the execution of their duties.
A. Need for Servants (vv. 1–2)
SUPPORTING IDEA: God calls different people to accomplish different tasks in his church.
6:1. If we applied modern terms to the two groups of people we find in our verse, we might call the Grecian Jews the “liberals” and the Aramaic-speaking Jews the “conservatives.” That would not describe their theology, but rather their cultural practices and the attitudes of most of them toward the law as it pertained to New Covenant Christians. Since the Jerusalem church was located in the heart of Palestine where Aramaic-speaking Jews would have been the majority population, the question of discrimination arose (Eph. 4:31; Heb. 12:15). The particular issue was the distribution of food to widows, but the real problem was much wider.
The word disciples appears twice in the early verses in our chapter, used first here in Acts and, interestingly, never in Paul’s epistles. We should view it as synonymous with believers or later, Christians, for Luke distinguishes disciples from the Twelve to which he refers in verse 2. Chapters 1–5 have dealt solely with Jews and Jerusalem. Now chapters 6–9 will focus on Greek (“Hellenistic”) Christians and those connected with them. The stories of Stephen, Philip, and Saul in the following chapters are all linked to this opening verse about Grecian Jews.
Luke gives us an honest look at the age-old problem of prejudice. This was not essentially a racial division, since these people were all Jews; but we do see a definite cultural problem. The “outsiders” didn’t act, talk, or live like the pure-blooded Palestinian Jews, so they were treated like second-class citizens.
Some commentators suggest that widows came immediately into focus because many older Jews who lived outside of Palestine returned to that country to live out their final years and die on holy soil. As in our society, widows often struggled more than others to provide for themselves. Unlike our society, no Medicare or Medicaid programs, no pensions or insurance policies could take care of older people. God gave the church that responsibility.
The Bible has a great deal to say about widows, both in the Old Testament as well as in the New (1 Tim. 5:9–16; Jas. 1:27). The word overlooked indicates that this neglect was neither direct nor intentional. The busy apostles had not appointed anyone to handle these matters, so they simply slipped through the cracks.
The translation of daily distribution of food seems somewhat unfortunate. Luke uses the common New Testament word for ministry (diakonia) which appears four times in the first four verses of Acts 6.
6:2. The Twelve (a term which appears only here in Acts) gathered all the believers together. They noted that though the problem was real, they themselves could not and should not handle it. Here again in verse 2 the word diakonia appears twice—once translated ministry, but the second time it takes the English words wait on. Literally, the passage could be translated “to minister at table.”
The key idea seems to be that ministry is ministry whether it consists of teaching God’s Word or taking care of widows.
We tend to look at a passage like this and make distinctions of importance between taking care of widows and teaching God’s truth. Luke does not seem to make such distinction, nor does it appear that was what the Twelve intended. Yes, teaching and prayer claimed priority, but not all disciples were involved in that. God calls different people to different kinds of ministries, and the key lies not in spelling out some level of importance, but being faithful to the call.
The word for table (trapezai) appears in the Gospels to describe the money tables Jesus overturned in the temple. Quite possibly, Luke is not talking about a soup kitchen here, but the administrative procedure of gathering and dispensing funds for the care of Christian widows in the Jerusalem church and making sure that the handling of those funds and their distribution was done fairly.
The Twelve refused to get involved in matters of church finance because they considered themselves already busy enough with the proclamation of the Word. This might be a helpful suggestion in some modern churches where senior pastors control checking accounts and other church-related business enterprises, sometimes to public ruin and disgrace.
The Twelve gathered all the disciples together, not just a select group. From the earliest days of the New Testament the church practiced strong congregational involvement in church decisions. We see it here, and we’ll also see it in chapters 11; 13; and 15. This was not a problem for the apostles; it belonged to the congregation, and they had to deal with it.
Holman Bible Commentary
2 (6:2) Church—Leaders: the democratic recommendation.
1. The leaders (apostles) called the whole church together. Note: they did not deny the problem, but they graciously acknowledged that the problem might (or did) exist. The leaders knew how easily people, in particular cliques when they feel neglected, can become suspicious and cause even more problems within the church. The point to see is that the whole church was involved in the decision. The leaders wisely sought everyone’s …
• thoughts
• advice
• counsel
• understanding
• cooperation
• involvement
• love
2. The leaders declared their primary call and mission. They had to concentrate on the Word of God, its study and proclamation. Note:
⇒ their unmistakable sense of call and mission.
⇒ their unwillingness to be distracted from their primary mission.
⇒ the church’s understanding and acceptance of their mission. (How desperately this understanding and acceptance is needed by churches today!)
The apostles could have been easily sidetracked, caught up in day to day ministry—the ministry of sitting and listening, serving and meeting the needs of the needy. Such needs must be met; it is the church’s duty to minister and meet them. If the church had been smaller, the apostles could have met the needs themselves. But when the church became large, there were just too many people.
Thought 1. There is a breaking point at which ministers must put up a guard and protect their primary call to proclaim the Word of God. They must above all else have time to prepare and preach and teach the Word.
“What I tell you in darkness, that speak ye in light: and what ye hear in the ear, that preach ye upon the housetops” (Mt. 10:27).
“Whereof I was made a minister, according to the gift of the grace of God given unto me by the effectual working of his power. Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ” (Eph. 3:7–8).
“Whereunto I am appointed a preacher, and an apostle, and a teacher of the Gentiles. For the which cause I also suffer these things: nevertheless I am not ashamed: for I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day” (2 Tim. 1:11–12).
“Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine” (2 Tim. 4:2).
3. The leaders suggested others be appointed to minister to the needy. Note: this was a suggestion for a whole new level of ministers. Up to this point, the leaders of the church were the apostles. Now a new office was being created to help in the work of the ministry.
“Then saith he unto his disciples, The -harvest truly is plenteous, but the laborers are few; pray ye therefore the Lord of the harvest, that he will send forth laborers into his harvest” (Mt. 9:37–38).
“Say not ye, There are yet four months, and then cometh harvest? behold, I say unto you, Lift up your eyes, and look on the fields; for they are white already to harvest. And he that reapeth receiveth wages, and gathereth fruit unto life eternal: that both he that soweth and he that reapeth may rejoice together” (Jn. 4:35–36).
“Now he that planteth and he that watereth are one: and every man shall receive his own reward according to his own labour. For we are labourers together with God: ye are God’s husbandry, ye are God’s building” (1 Cor. 3:8–9).
DEEPER STUDY # 1
(6:2) Deacons: note the words “serve tables” (diakonein trapezais). The word “serve” (diakonein) means to minister, to serve, to wait upon. The men were being chosen to minister, to look after the needy (widows) of the church. They, of course, would not be running to those in need and spending just a few minutes and then turning right around and running out. They would be visiting and taking time to share and minister to those who had need.
The word diakonein is used of ministers throughout the New Testament, both preachers of the Word and deacons who serve as ministers in meeting the day-to-day needs of the flock (see Acts 6:4; 12:25; 21:19; Ro. 11:13). The deacons were being chosen to minister as much as the apostles, but in a different area of concentration.
This does not mean the apostles never met day-to-day needs of the flock, nor that the deacons never shared the Word. Both apostles and deacons served in both areas, however each concentrated upon his primary call and mission. (See DEEPER STUDY # 1, Deacon—1 Tim. 3:8–13 for more discussion.)
Leadership Ministries Worldwide. (2003). The Acts of the Apostles (pp. 86–87). Chattanooga, TN: Leadership Ministries Worldwide.
3 We want you to carefully select[c] The Aramaic is “select with awe,” that is, in the presence of the Lord. - from among yourselves seven godly men. Make sure they are honorable, full of the Holy Spirit and wisdom, and we will give them the responsibility of this crucial ministry of serving.
3 (6:3) Deacons, Qualifications: the required qualifications. (See outline, notes and DEEPER STUDY # 1—1 Tim. 3:8–13 for more discussion.) Note: the apostles had a recommendation. Very wisely, they had met and discussed the division and complaint among themselves. The committee work among the leaders of the church had taken place. Now the recommendation was ready for the whole congregation to consider. Seven men needed to be appointed to handle this ministry. (As mentioned, a whole new level of ministry was being created in the church.)
The qualifications are listed. Note: they all center upon spiritual qualities, upon the spiritual maturity of the men.
1. An honest report (marturoumenous): well attested; well reported of; bearing a good witness; having a good reputation. The deacon’s character was to be proven and beyond reproach. They were to be men of integrity, faithful and trustworthy; moral and upright, men trusted by all.
“And we have sent with him the brother, whose praise [testimony, reputation] is in the gospel throughout all the churches” (2 Cor. 8:18).
“Likewise must the deacons be grave, not doubletongued, not given to much wine, not greedy of filthy lucre; holding the mystery of the faith in a pure conscience” (1 Tim. 3:8–9).
“A good name is better than precious ointment” (Eccl. 7:1).
2. Full of the Holy Spirit. The deacon was to be conscious of Christ dwelling within him, aware of being filled with the fruit of the Spirit.
“But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance: against such there is no law” (Gal. 5:22–23).
“Be filled with all the fulness of God” (Eph. 3:19).
“And be not drunk with wine, wherein is excess; but be filled with the Spirit; speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord” (Eph. 5:18–19).
3. Full of wisdom: able to discern, see through, make judgments. This was especially needed now in handling the division that had arisen in the church. Improper handling by unwise men could only add fuel to the fire, causing further friction and tension.
“Now we have received, not the spirit of the world, but the spirit which is of God; that we might know the things that are freely given to us of God. Which things also we speak, not in the words which man’s wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual” (1 Cor. 2:12–13).
“For this cause we also, since the day we heard it, do not cease to pray for you, and to desire that ye might be filled with the knowledge of his will in all wisdom and spiritual understanding” (Col. 1:9).
“But the wisdom that is from above is first pure, then peaceable, gentle, and easy to be in-treated, full of mercy and good fruits, without partiality, and without hypocrisy” (Jas. 3:17).
“But ye have an unction from the Holy One, and ye know all things” (1 Jn. 2:20).
Leadership Ministries Worldwide. (2003). The Acts of the Apostles (p. 87). Chattanooga, TN: Leadership Ministries Worldwide.
4 That will enable us to give our full attention to prayer and preaching the word of God.”
B. Qualifications of Servants (vv. 3–4)
SUPPORTING IDEA: Ministry is everyone’s responsibility, but different ministry tasks require different ministry qualifications.
6:3–4. The Twelve challenged the entire congregation to elect seven leaders who would undertake this ministry. Why seven? No mystical or theological reason. Jewish courts commonly consisted of seven members, and that would have been the logical choice for Jerusalemite Christians. They were men, though one would hardly make a universal declaration of this applicable to the modern church. In the culture of first-century Judaism that would have been the only possible selection.
This point however, raises the wider issue of whether these seven men became the first deacons, a view commonly espoused from this passage. It seems unlikely that the church had any concept of “officers” at this point, though certainly Paul clearly treats the office of deacon in 1 Timothy 3. The issue here was taking care of widows, not electing officers. The word diakonia, though it certainly gave birth to the word deacon, hardly seems related to any kind of title in this passage.
The words from among you draw interest. Do they imply that the leaders selected should come from the group complaining about the injustice? Though we might not conclude that from verse 3, a quick glance at the Greek names in verse 5 suggests that the people selected seven Hellenists.
What about reputation? These were not just people who looked as though they might be effective or who signed up as volunteers. The first essential qualification required that they be known to be full of the Spirit and wisdom. How often we reverse that in our day. We select officers or teachers for various aspects of church ministry and hope they will grow into the task. Not so here. The candidates not only possessed the qualities desired; those qualities had to be obvious to the total congregation!
So Luke has already mentioned three kinds of ministries in four verses: the ministry of food distribution, the ministry of serving tables (money or otherwise), and the ministry of the Word.
Holman Bible Commentary
4 (6:4) Ministers—Prayer—Word of God: the basic purpose of the deacon is to relieve the head minister(s) for prayer and the ministry of the Word. Note two significant points.
1. The great ministries of the church are twofold: prayer and the ministry of the Word. All else, as needful as some of them may be, must be secondary to these two great ministries. Therefore, the head minister must give his life to these two ministries and not be distracted or diverted from them.
⇒ It is in prayer that the believer reaches up and talks to God. Above all others the leader must live on his face before God, sharing with God and pleading with Him on behalf of the dear flock of God.
“What, could ye not watch with me one hour? Watch and pray, that ye enter not into temptation: the Spirit indeed is willing, but the flesh is weak” (Mt. 26:40–41. See DEEPER STUDY #1–10—Mt. 6:9–13; Eph. 3:14–21 for what and how to pray.)
“Men ought always to pray, and not to faint” (Lk. 18:1).
“Pray without ceasing” (1 Th. 5:17).
“Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints” (Eph. 6:18).
“For this cause we also … do not cease to pray for you” (Col. 1:9. See v. 9–11.)
“Wherefore also we pray always for you” (2 Th. 1:11. See v. 11–12.)
⇒ It is in the Word that God speaks to the minister, to the flock, and to the world. The minister must spend hours and days seeking God, finding out what God wants to say to him, the church and the world.
“And now, brethren, I commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them which are sanctified” (Acts 20:32).
“Let a man so account of us, as of the ministers of Christ, and stewards of the mysteries [gospel, Word] of God. Moreover it is required in stewards, that a man be found faithful” (1 Cor. 4:1–2).
“Therefore seeing we have this ministry, as we have received mercy, we faint not; but have renounced the hidden things of dishonesty, not walking in craftiness, nor handling the word of God deceitfully; but by manifestation of the truth commending ourselves to every man’s conscience in the sight of God” (2 Cor. 4:1–2).
“Meditate upon these things; give thyself wholly to them; that thy profiting may appear to all. Take heed unto thyself, and unto the doctrine; continue in them: for in doing this thou shalt both save thyself, and them that hear thee” (1 Tim. 4:15–16).
“Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth” (2 Tim. 2:15).
“All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness” (2 Tim. 3:16).
Thought 1. Imagine what a difference there would be if ministers so lived in prayer and in the Word of God! May the lay believers of the world allow and insist that the ministers of God get on their faces before God in prayer and in His Word.
“And I thank Christ Jesus our Lord, who hath enabled me, for that he counted me faithful, putting me into the ministry” (1 Tim. 1:12).
2. Note the word “continually” (proskarteresomen). It means to continue stedfastly; to persevere; to continue on and on, sticking to it. The minister is to pray and pray and study and study and share and share, preaching and teaching the Word—without letting up. He is to be stedfast, persevering, continuing on and on in both prayer and in the Word.
“Therefore, my beloved brethren, be ye stedfast, unmoveable, always abounding in the work of the Lord, forasmuch as ye know that your labour is not in vain in the Lord” (1 Cor. 15:58).
“[Christ] whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus” (Col. 1:28).
“Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine” (2 Tim. 4:2).
“Wherefore seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us” (Heb. 12:1).
“Behold, we count them happy which endure. Ye have heard of the patience of Job, and have seen the end of the Lord; that the Lord is very pitiful, and of tender mercy” (Jas. 5:11).
“Wherefore gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ” (1 Pt. 1:13).
“Ye therefore, beloved, seeing ye know these things before, beware lest ye also, being led away with the error of the wicked, fall from your own stedfastness” (2 Pt. 3:17).
“Behold, I come quickly; hold that fast which thou hast, that no man take thy crown” (Rev. 3:11).
“But cleave unto the Lord your God, as ye have done unto this day” (Josh. 23:8).
Leadership Ministries Worldwide. (2003). The Acts of the Apostles (pp. 87–88). Chattanooga, TN: Leadership Ministries Worldwide.
5 Everyone in the church loved this idea.[d] The Aramaic can be translated “This proposal appeared beautiful.” – So they chose seven men. One of them was Stephen,[e] It is most likely that Stephen was not a gentile but a Jewish believer. His Hebrew name, Tzephania, is transliterated into Greek as Astaphanos (Stephen in English). Tzephania is the name of the prophet Zephaniah. Zephaniah means “Yah has treasured [him].” Stephen was not a gentile proselyte to Judaism but a Greek-speaking Hebrew. He spoke in Acts 7 and addressed his hearers as “fellow Jews and fathers.” Although he was a powerful minister of the Word, Stephen was humble to accept the task of serving. – who was known as a man full of faith and overflowing with the Holy Spirit. Along with him they chose Philip, Prochorus, Nicanor, Timon, Parmenas, and Nicholas from Antioch,[f] The Aramaic can be translated “Nicholas, the hero of Antioch.” – who had converted to Judaism.
SUPPORTING IDEA: Church leaders can only be effectively chosen when a congregation submits to the leading of the Holy Spirit and to the qualifications the Bible requires.
6:5. Notice that the Twelve offered a suggestion, not a dictatorial decision. The apostles put forth the idea, but the church elected the leaders (just as they chose Matthias in chapter 1). Look at the names of the seven men. As I suggested earlier, most commentators believe they were all Hellenists, though that cannot be proven since Palestinian Jews also had Greek names. One stands out as a Gentile convert (proselyte).
Holman Bible Commentary
5 (6:5) Unity—Love—Humility: the chosen deacons. Note four significant points.
1. The church acted in love and humility. Neither the apostles nor anyone else had ruffled feelings. The apostles and Hebrew believers (thousands of them) responded in love and humility. Everyone of the seven men chosen were Grecian Jews. Their names were Greek, not Jewish. The largest segment of the church had humbled itself to the minority. What an example!
2. “The whole multitude” of believers was pleased. The body had been reunited as one in spirit and purpose, worship and ministry.
3. The fact that they were all Grecian believers points toward God moving the church out into the whole world. Christ had commissioned the first disciples to go into the whole world (Mt. 28:19–20; Acts 1:8). Now, He was providentially preparing the church for the day that was soon to come, the day of persecution that would scatter the believers all over the world (Acts 8:1–4). These seven men, being Grecian ministers, could touch the Gentile world wherever they went—by language, by training, and by culture. God was preparing the church without their knowing it for the day when they were to be scattered all over the world.
Thought 1. Believers must be rooted in love and humility so that God may use them in His eternal plan to reach the world for His dear Son.
“So we, being many, are one body in Christ, and every one members one of another” (Ro. 12:5).
“There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus” (Gal. 3:28).
“Finally, brethren, farewell. Be perfect, be of good comfort, be of one mind, live in peace; and the God of love and peace shall be with you” (2 Cor. 13:11).
“I therefore, the prisoner of the Lord beseech you that ye walk worthy of the vocation wherewith ye are called, with all lowliness and meekness, with longsuffering, forbearing one another in love; endeavouring to keep the unity of the Spirit in the bond of peace” (Eph. 4:1–3).
“Fulfil ye my joy, that ye be likeminded, having the same love, being of one accord, of one mind. Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves. Look not every man on his own things, but every man also on the things of others” (Ph. 2:2–4).
4. The men chosen were unknown except for Stephen and Philip (see notes—Acts 6:8–15; 8:5–25). The point to note is that they were men who had the qualities given in verse three.
Note the name Nicolas, a Jewish proselyte. He was a Gentile who had been converted to Judaism and then to Christ. Some try to connect him with the Nicolatians who went off on a doctrinal error and created a sect. There is no basis for this. In fact, the likelihood is that he was instrumental in starting the church at Antioch, one of the greatest churches of all time (see Acts 11:19–30).
Leadership Ministries Worldwide. (2003). The Acts of the Apostles (pp. 88–89). Chattanooga, TN: Leadership Ministries Worldwide.
6 All seven stood before the apostles, who laid their hands on them and prayed for them, commissioning them to this ministry.[g] The practice of laying on of hands indicates approval, impartation of authority, commissioning, and ordaining. As the Old Testament priest laid hands on a sacrifice and transferred the guilt of sins upon the animal, the New Testament apostles laid their hands on men and appointed them to ministry. See Lev. 16:21-22; Num. 27:18-20; Heb. 6:2.
6:6. The selection was followed by a commissioning service in which the apostles dedicated the candidates (cf. Exod. 18:13–27; Num. 27:16–23). Though many churches still practice physical laying on of hands at ordination services, we should probably not read that back into this text. This Jewish ritual practiced by Jewish Christians gave no hint that God intended to create a new church office. In fact, Luke uses laying on of hands several ways in Acts, including healing (9:17); the giving of the Spirit (8:18); and as here, commissioning to a task (13:3).
As a longtime teacher of leadership courses, I cannot leave this passage without pointing out several fascinating patterns we find in this model:
1. The early church took seriously the combination of spiritual and material concerns. This was not just a soul-saving center, but a congregation which recognized the genuine needs of its widows and designed a practical, biblical plan to take care of them.
2. The early church always seemed ready to adjust its organization to meet needs. We tend to get so locked into structure that we bypass needs if we have no pattern to handle them. In the New Testament church, structure only developed to meet needs.
3. The early church practiced positive attitudes of restraint. In this particular case they fixed no blame, showed no paternalism toward the Hellenistic widows, and certainly gave no hint of autocratic leadership on the part of the Twelve.
Can we find a key word in all this? Certainly it has to be the word ministry or service (diakonia). The one who rows a boat seldom has time to rock it, and here were seven new rowers about to take on significant congregational responsibilities.[1]
Holman Bible Commentary
6 (6:6) Ordination: the official ordination. This was a definite service, a specific moment when the newly elected men were set apart for their ministry. Before this moment they were not serving in the capacity with which they were now being charged. Hereafter, after the ordaining service, they were to minister to the flock of God and meet the flock’s day to day needs. Note three steps in the service.
1. The church “set” the men apart, set them before the apostles.
2. The church went to prayer; the ministers (apostles) led all in prayer.
3. The ministers (apostles) laid their hands upon the newly appointed deacons. (See DEEPER STUDY # 2—Acts 6:6 for discussion.)
DEEPER STUDY # 2
(6:6) Laying On Of Hands: this was a significant symbol for blessing (Mt. 19:13–15); for healing (Mk. 5:23; 6:5); for imparting the Holy Spirit (Acts 8:17–19; 9:6, 17); and for ordaining and commissioning men to the ministry.
“Whom they set before the apostles: and when they had prayed, they laid their hands on them” (Acts 6:6).
“As they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them. And when they had fasted and prayed, and laid their hands on them, they sent them away” (Acts 13:2–3).
“Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the presbytery” (1 Tim. 4:14).
“Wherefore I put thee in remembrance that thou stir up the gift of God, which is in thee by the putting on of my hands” (2 Tim. 1:6).
Leadership Ministries Worldwide. (2003). The Acts of the Apostles (p. 89). Chattanooga, TN: Leadership Ministries Worldwide.
7 God’s word reigned supreme[h] As translated from the Aramaic. - and kept spreading. The number of Jesus’ followers in Jerusalem quickly grew and increased by the day. Even a great number of Jewish priests became believers and were obedient to the faith!
6:7. Luke updates us, and the news is still good. Not only does he tell us that the number of disciples in the city increased rapidly, but a large number of priests became obedient to the faith. Priests served in twenty-four weekly courses at the temple each year, in addition to the function of the high priestly family. At this particular time we would expect as many as eight thousand priests and ten thousand Levites to be involved in temple functions.
Most Bible scholars agree we should not equate the priests of this passage with the Sanhedrin henchmen of 4:1. Considerably poorer, these priests quite likely practiced sincere piety and devotion to God. Consequently, the message of a risen Messiah alive in the hearts of his people would have attracted them.
Holman Bible Commentary
7 (6:7) Ministers—Church: the glorious results were threefold.
1. The Word of God increased as never before. The apostles were freed to concentrate on prayer and the Word. There was a new power in their witnessing and teaching.
2. The church grew. Many more people were reached with the glorious gospel.
3. Some priests, a great number, were being reached for Christ. Note the words, they “were obedient to the faith.” They were obedient in both receiving Christ and in following Christ. They embraced the gospel and lived the gospel.
“By whom [Christ] we have received grace and apostleship, for obedience to the faith among all nations, for his name” (Ro. 1:5).
“As ye have therefore received Christ Jesus the Lord, so walk ye in him” (Col. 2:6).
“He that saith he abideth in him ought himself also so to walk, even as he walked” (1 Jn. 2:6).
“I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me” (Gal. 2:20).
Leadership Ministries Worldwide. (2003). The Acts of the Apostles (p. 89). Chattanooga, TN: Leadership Ministries Worldwide.
8 Stephen, who was a man full of grace and supernatural power, performed many astonishing signs and wonders and mighty miracles among the people.[i] Stephen was not an apostle, yet he worked miracles of power through his ministry. The miraculous is not for the few, but for the many.
SUPPORTING IDEA: When one is selected for church leadership, the type of ministry experiences may be very different than what one expects.
6:8. Luke placed Stephen first on the list in verse 5 because he doubtless already knew he would later develop the story of this Christian hero. We know from verse 3 that he was full of the Spirit and wisdom and from verse 5 that he was full of faith and the Holy Spirit. Now Luke describes him as full of God’s grace and power. Those qualifications led to far more than widow supervision; Stephen did signs and wonders, words we have encountered before in the text of this book. He was the first New Testament character (apart from Jesus and the apostles) described as a miracle worker. Nothing in the text implies that Stephen’s ministry in signs and wonders only began after the church selected him as one of the seven servants. That is a possible conclusion, but it cannot be grammatically proven.
Holman Bible Commentary
O. The First Martyr, Stephen (Scene I): A Model Man, 6:8–15
(6:8–15) Introduction—Stephen the Deacon, the First Martyr: Stephen was a layman, an extraordinary layman, a great servant of God. His name means a crown. Note these facts about him. He was …
• full of faith (Acts 6:8)
• full of the Holy Spirit (Acts 6:3, 5, 10)
• full of grace (Acts 6:8)
• full of power (Acts 6:8)
• full of wisdom (Acts 6:3, 10)
• a man of great reputation or testimony (Acts 6:3)
• a man of great works (Acts 6:8)
• a great defender of the faith (Acts 6:10)
• the first deacon of the church (Acts 6:5)
• the first martyr of the church (Acts 7:59–60; 22:20)
1. A man full of grace and power, doing great works for God (v. 8).
2. A man who defended the faith (v. 9–10).
3. A man who stood against fierce opposition (v. 11–14).
4. A man of great communion—surrounded by the Lord’s presence (v. 15).
1 (6:8) Stephen: Stephen was a man full of grace (faith) and power, doing great works for God. The word “faith” is grace in the best Greek manuscripts, and is probably accurate since Stephen’s great faith has already been mentioned (v. 5).
1. He was full of grace (chartos) (see DEEPER STUDY # 1, Grace—Tit. 2:11–15). By grace is meant …
• God’s love, favor, gifts, and blessings
• a godly, gracious character and behavior
“I thank my God always on our behalf, for the grace of God which is given you by Jesus Christ; that in every thing ye are enriched by him, in all utterance, and in all knowledge” (1 Cor. 1:4–5).
“For our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation [behavior] in the world, and more abundantly to you-ward” (2 Cor. 1:12).
“Whereof I was made a minister, according to the gift of the grace of God given unto me by the effectual working of his power” (Eph. 3:7).
“And the grace of our Lord was exceeding abundant with faith and love which is in Christ Jesus” (1 Tim. 1:14).
“For the grace of God that bringeth salvation hath appeared to all men, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world; looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ” (Tit. 2:11–13).
“But he giveth more grace. Wherefore he saith, God resisteth the proud, but giveth grace unto the humble” (Jas. 4:6).
“As every man hath received the gift, even so minister the same one to another, as good stewards of the manifold grace of God” (1 Pt. 4:10).
“Likewise, ye younger, submit yourselves unto the elder. Yea, all of you be subject one to another, and be clothed with humility: for God resisteth the proud, and giveth grace to the humble” (1 Pt. 5:5).
2. He was full of power. (See DEEPER STUDY # 1, Power—Acts 6:8).
3. He did great wonders and miracles. God’s grace and power were upon him. Both grace and power (the Holy Spirit) are necessary before a person can serve God effectively. Note that Stephen was a deacon and a layman: a dynamic example that should challenge all!
“And when he had called unto him his twelve disciples, he gave them power against unclean spirits, to cast them out, and to heal all manner of sickness and all manner of disease” (Mt. 10:1).
“And he ordained twelve, that they should be with him, and that he might send them forth to preach, and to have power to heal sicknesses, and to cast out devils” (Mk. 3:14–15).
“And these signs shall follow them that believe; in my name shall they cast out devils; they shall speak with new tongues; they shall take up serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover” (Mk. 16:17–18).
“How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him” (Acts 10:38).
“To another faith by the same Spirit; to another the gifts of healing by the same Spirit” (1 Cor. 12:9).
DEEPER STUDY # 1
(6:8) Power (dunameos): the believer’s power is the presence and power of the Holy Spirit within him. The believer has no spiritual power in and of himself. The power is of the Holy Spirit alone.
The Holy Spirit is the Divine …
• Presence
• Power
• Force
• Might
• Strength
• Energy
… who lives and acts through the believer. The Holy Spirit is the One Who …
• influences
• controls
• produces
• effects
… the work of God both within and through the believer. It is not man, but the Holy Spirit alone who has the power to save and mature and work miracles among men.
“But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth” (Acts 1:8).
“And with great power gave the apostles witness of the resurrection of the Lord Jesus: and great grace was upon them all” (Acts 4:33).
“And what is the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power” (Eph. 1:19).
“That he would grant you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man” (Eph. 3:16).
“Now unto him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us” (Eph. 3:20).
“Strengthened with all might, according to his glorious power, unto all patience and longsuffering with joyfulness” (Col. 1:11).
“For our gospel came not unto you in word only, but also in power, and in the Holy Ghost, and in much assurance; as ye know what manner of men we were among you for your sake” (1 Th. 1:5).
“For God hath not given us the spirit of fear; but of power, and of love, and of a sound mind” (2 Tim. 1:7).
“But truly I am full of power by the Spirit of the Lord, and of judgment, and of might, to declare unto Jacob his transgression, and to Israel his sin” (Mic. 3:8).
“Then he answered and spake unto me, saying, This is the word of the Lord unto Zerubbabel, saying, Not by might, nor by power, but by my Spirit, saith the Lord of hosts” (Zech. 4:6).
Leadership Ministries Worldwide. (2003). The Acts of the Apostles (pp. 90–91). Chattanooga, TN: Leadership Ministries Worldwide.
9 This upset some men belonging to a sect who called themselves the Men Set Free.[j] Or “the Synagogue of the Freedmen.” Although most expositors view these as former Hebrew slaves, the Aramaic is “Libertines.” It is possible that these were pagan cult members who followed a Roman mythical hero named Liber. From this word we get the English word liberty. They emphasized drunkenness and promiscuity. They boasted in their freedom from all moral laws as the Men Set Free to do whatever they desired. They were so hedonistic that even other pagans viewed them as wicked. These Libertines were the antithesis to the true freedom that comes through Christ (John 8:36). - They were Libyans,[k] Or “Cyrene,” a region of eastern Libya. - Egyptians,[l] Or “Alexandria,” a large Egyptian city on the Mediterranean. -
and Turks.[m] Or “Cilicia” (southeastern coastal area of Turkey) and “the province of Asia” (that is, yet he prom-Asia Minor, comprised of western and southwestern Turkey). Both regions are included in the word Turks. - They all confronted Stephen to argue[n] The Aramaic is “word wrestle.” with him.
6:9. External opposition arose again, this time from Hellenistic Jews, particularly those from Cyrene, Alexandria, Cilicia, and Asia. For whatever reason, Stephen’s teaching (Luke does not tell us the exact content) was not well received by his cultural peers, and he found himself in a theological quarrel.
Holman Bible Commentary
10 But the Holy Spirit gave Stephen remarkable wisdom to answer them. His words were prompted by the Holy Spirit, and they could not refute what he said.
6:10. Luke intends us to understand that Stephen was no second-rate debater. Through wisdom and the power of the Holy Spirit, he argued effectively against his detractors. As we shall see more than once in the pages of this book, criticism for Christian leaders often arises when least expected, undeserved, and often comes from those who ought to know better. Stephen would soon fall prey to vindictive false charges by his fellow Hellenists.
Holman Bible Commentary
2 (6:9–10) Faith, Defending: Stephen was a man who defended the faith. Note three points.
1. Stephen preached in several of the synagogues throughout Jerusalem (see DEEPER STUDY # 2, Synagogue—Mt. 4:23). All of the synagogues listed are Grecian names. Sometime around A.D. 19 the Roman emperor, Tiberius, had expelled all Jews from Rome. Many of them had returned to their homeland, some settling in Jerusalem. When they returned, because of their common language and culture, they clung together, starting their worship centers or synagogues.
The point to see is that this dynamic layman grasped every opportunity he could to preach. At every opportunity Stephen was traveling all over the city, preaching Christ to the Grecian Jews.
2. Note the word “arose” (anestesan, v. 9), which means stood up. Five synagogues in particular stood up against Stephen. They opposed what he was preaching. There was a strong reason for the opposition of the Grecian Jews. They and their forefathers had been forcibly deported out of their homeland and scattered across the world by the Romans. While living in the foreign lands of the world, they had remained faithful to their Jewish religion. The message of Jesus Christ was a threat to them and their religion. For example, Stephen was preaching that …
• Jesus Christ is the Lamb of God, sacrificed for the sins of the world. Animal sacrifices, therefore, were no longer needed.
• Jesus Christ is the Mediator between God and man; man was now to worship God in spirit and truth through Christ and Him alone. Earthly priests, therefore, were no longer mediators who stood between God and man. They were the ministers and servants of God to the flock of God, but not mediators.
The Grecian Jews saw that the preaching of Jesus as the supreme sacrifice and mediator went against everything they had been taught and stood for. They did not see Jesus as the fulfillment of the law nor as the Liberator of man, but they saw Him as the destroyer of the law and of everything they held precious. (See DEEPER STUDY # 1—Mt. 12:10 for discussion of why the Jews opposed Jesus so greatly.) Therefore, they stood up and argued against Stephen. Note the picture: they stood up right in the middle of Stephen’s preaching and began to dispute him. The picture is that they did this several times (v. 10).
3. Stephen was filled with wisdom and with the Spirit of God in defending the faith. Note the exact words of the Scripture.
⇒ “They disputed with Stephen”: they were able to resist and argue with him.
⇒ “They were not able to resist the wisdom and the Spirit by which he spoke.”
They could stand against Stephen, but they could not stand against the Holy Spirit who was in him and speaking through him. The Holy Spirit was supplying the answers, the thoughts and the words to say.
“For I will give you a mouth and wisdom, which all your adversaries shall not be able to gainsay [refute, answer] nor resist” (Lk. 21:15).
“If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him” (Jas. 1:5).
4. Saul of Tarsus, who was to become the great apostle Paul, was probably a member of the Libertine or Cilician synagogue. Saul was from Tarsus of Cilicia and was now in Jerusalem. He was certainly attending some synagogue, so he was probably attending the one of his own countrymen. However, he had also been born of a freed man, so he could have been a member of the Libertine (Latin word meaning a freed man or the son of a freed man). Most likely he was one of those who suffered defeat in arguing with Stephen and became so hostile against him. Paul was certainly aware of the message Stephen preached. He was the one who took charge of Stephen’s murder (Acts 7:58; 8:1).
Thought 1. Men often do stand against believers, but the man who opposes and argues against the believer’s witness is resisting the Holy Spirit, not the believer.
“Ye stiffnecked and uncircumcised in heart and ears, ye do always resist the Holy Ghost: as your fathers did, so do ye” (Acts 7:51).
“Be ye not as the horse, or as the mule, which have no understanding: whose mouth must be held in with bit and bridle, lest they come near unto thee. Many sorrows shall be to the wicked: but he that trusteth in the Lord, mercy shall compass him about” (Ps. 32:9–10).
“Hearken unto me, ye stouthearted, that are far from righteousness: I bring near my righteousness; it shall not be far off, and my salvation shall not tarry” (Is. 46:12–13).
“And they have turned unto me the back, and not the face: though I taught them, rising up early and teaching them, yet they have not hearkened to receive instruction” (Jer. 32:33).
“If ye will not hear, and if ye will not lay it to heart, to give glory unto my name, saith the Lord of hosts, I will even send a curse upon you, and I will curse your blessings: yea, I have cursed them already, because ye do not lay it to heart” (Mal. 2:2).
Thought 2. The Holy Spirit gives the genuine believer the thoughts and words to say in bearing witness to the world. But note: not every witness is of the Spirit. A person must be under the control of the Spirit just as Stephen was. (See note, Stephen—Acts 6:8–15.)
“But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you” (Jn. 14:26).
“But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me” (Jn. 15:26).
“Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: of sin, because they believe not on me; of righteousness, because I go to my Father, and ye see me no more; of judgment because the prince of this world is judged” (Jn. 16:7–11).
“Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come” (Jn. 16:13).
Leadership Ministries Worldwide. (2003). The Acts of the Apostles (pp. 91–93). Chattanooga, TN: Leadership Ministries Worldwide.
11 So the Men Set Free conspired in secret to find those who would bring false accusations against Stephen and lie about him by saying, “We heard this man speak blasphemy against Moses and God.”
6:11. The charge? Blasphemy. Not only against Moses but also against God himself. The Greek word translated secretly persuaded is hypoballo, indicating someone put up to this by others, perhaps even given the words to say.
Holman Bible Commentary
12 The Men Set Free agitated the crowd, the elders, and the religious scholars,[o] Or “scribes.” These were considered the experts in the law of Moses. - then seized Stephen and forcefully took him before the supreme council.
SUPPORTING IDEA: In the most difficult of situations, God can provide comfort and peace—even at the time of death.
6:12. Luke tells us the rumors affected almost everybody as these false witnesses stirred up the people, the elders, and the teachers of the law—three groups you would not want chasing you through the streets of Jerusalem in the first century. Here we see the first time the general population (people) turned against the Christians.
The elders (representing the Sadducees) and the Scribes (representing the Pharisees) were also involved. So a third arrest of Christians took place, and a third “trial” before the Sanhedrin begins to unfold.
Holman Bible Commentary
13 One after another, false witnesses stepped forward and accused Stephen, saying, “This man never stops denigrating our temple and our Jewish law.
14 For we have heard him teach that Jesus of Nazareth will destroy the temple and change the traditions and customs that Moses handed down to us.”[p] The Aramaic is “We heard him teach that Jesus the Nazarene is the one who freed our nation and changed the feasts that Moses observed.”
6:13–14. The Synagogue of the Freedmen vigilante group fell on Stephen’s trail, as false witnesses (perhaps even new ones) charged that he attacked the temple and the law. More precisely they claimed they heard him say that Jesus would destroy the temple and change the traditions of Moses.
This whole scenario reminds us of the way Jesus himself was treated, and of the charges against him (Matt. 26:61; Mark 14:58). Yes, Jesus intended to bring change in Jewish society, but he never threatened to destroy the temple, and he certainly affirmed the law. In the next chapter we shall see precisely what Stephen said, but the charge stands—nothing less than heresy and sedition.
Holman Bible Commentary
3 (6:11–14) Persecution: Stephen was a man fiercely resisted, falsely so. The synagogues were so angered at Stephen they bribed men to lie against him, stirring up the people and the leaders against him. They arrested and dragged him to court before the Sanhedrin, putting him on trial for his life. Note these points.
1. The word “stirred up” (sunekinesan) means to shake as a volcano; to move and rock together as with a violent shaking. This was the first time the people themselves were aroused against the disciples.
2. The words “came upon him” (epistantes) mean they rushed at him in fury, anger, and violence.
3. The word “caught” (sunerpasan) means to seize with much violence. The picture is that they seized and literally dragged him to court (cp. Lk. 8:29; Acts 19:29; 27:15).
4. The charges against Stephen were threefold.
a. Blasphemy against the temple. The Jews had always taught that God dwelt in the temple. The temple was the very center of His presence. Stephen was preaching that God now dwelt in the hearts and lives of people, and not just in the temple. The hearts of God’s people were now the very special place where God’s presence dwelt. God does fill the temple; in fact, He fills the whole earth with His presence. But now, Jesus Christ has made it possible for God to fill the hearts of men with the presence of His Spirit, and His presence is permanent. The believer’s body can now become the temple of the Holy Spirit. (See outline and notes—Jn. 14:15–26; DEEPER STUDY # 1—Acts 2:1–4. Cp. 1 Cor. 6:19–20.)
“What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own? For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God’s” (1 Cor. 6:19–20).
Note this: Stephen was not saying that God no longer dwells in the temple. God does dwell in His church, the place sanctified, set apart for Him (see note—1 Cor. 3:16–17 for discussion).
“Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are” (1 Cor. 3:16–17).
“And what agreement hath the temple of God with idols? for ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people” (2 Cor. 6:16).
“In whom all the building fitly framed together groweth unto an holy temple in the Lord: in whom ye also are builded together for a habitation of God through the Spirit” (Eph. 2:21–22).
b. Blasphemy against the law. By law the Jews meant the Scribal Law, all the commentaries and interpretations of the Scripture. (See DEEPER STUDY # 1, Scribes—Lk. 6:2; DEEPER STUDY # 4—6:7 for discussion.) Stephen was preaching that Christ fulfills the law. God’s law is not destroyed; contrariwise, it is fulfilled in Christ. Christ is now the Ideal, the Pattern, the Standard which we are to follow. The law is not erased, not annulled. The law is now found embraced in the life of Christ. Man’s standard is the law and much more; it is the Living Lord Himself. He fulfills and embraces the law and much more. Man’s standard is no longer just prohibitions and commandments, no longer just writing and words. Man’s standard is now the Life of God Himself, the embodiment of love and liberty as well as of law and demands.
“But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets; even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference” (Ro. 3:21–22).
c. Preaching the destruction of the temple and of Jewish customs. This is a repeat of the above. The emphasis is that it was Jesus of Nazareth who was to destroy the temple and customs of the people. The point to note is that the charges were false. Stephen was preaching that Christ fulfills man’s need for God and for salvation.
⇒ Man’s need for God’s presence is now abundantly fulfilled in Christ. Through Christ, God now lives in the very hearts and lives of believers.
⇒ Man’s need to know how to live is now abundantly fulfilled in Christ. He embraces all the law and much more, and by such He is now the standard of God for all men. (See DEEPER STUDY # 2—Mt. 5:17; note—Ro. 5:1.)
“Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil” (Mt. 5:17).
“For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh” (Ro. 8:3).
Leadership Ministries Worldwide. (2003). The Acts of the Apostles (p. 93). Chattanooga, TN: Leadership Ministries Worldwide.
15 Every member of the supreme council focused his gaze on Stephen, for right in front of their eyes, while being falsely accused, his face glowed as though he had the face of an angel![q] As he faced persecution and martyrdom, Stephen’s face lit up with heaven’s light, shining as an angelic messenger. What manifests in your life when you are opposed and falsely accused?
6:15. Stephen came before the Sanhedrin like Peter and John before him. The Council sitting, he standing, they stared at each other for just a moment. The word for looked intently (atenizo) is a Lucan favorite. We can almost see Stephen making eye contact with the high priest and other members of the Council. What they saw must have startled them. No anger. No fear. No bitterness. Instead, a quiet confidence, peace, security, and courage obviously brought about by the presence of the Holy Spirit and God’s grace in his life. Even at that, Luke’s choice of words seems remarkable—his face was like the face of an angel.
4 (6:15) Stephen: Stephen was a man of great communion; he was surrounded by God’s presence. Note: all the council members saw God’s presence upon Stephen’s face. The words “face of an angel” refers to some splendor, glow, shining radiance—some glory that was present. Apparently, God gave Stephen some special glory (presence) of Himself that had been experienced …
• by Moses
“And when Aaron and all the children of Israel saw Moses, behold, the skin of his face shone; and they were afraid to come nigh him” (Ex. 34:30).
“But if the ministration of death, written and engraven in stones, was glorious, so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance; which glory was to be done away” (2 Cor. 3:7).
• by Christ
“And was transfigured before them: and his face did shine as the sun, and his raiment was white as the light” (Mt. 17:2).
“And as he prayed, the fashion of his countenance was altered, and his raiment was white and glistering” (Lk. 9:29).
“But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord” (2 Cor. 3:18).
“That ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world” (Ph. 2:15).
“If ye be reproached for the name of Christ, happy are ye; for the spirit of glory and of God resteth upon you” (1 Pt. 4:14).
“And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever” (Dan. 12:3).
Leadership Ministries Worldwide. (2003). The Acts of the Apostles (p. 94). Chattanooga, TN: Leadership Ministries Worldwide.
MAIN IDEA REVIEW: God calls certain people to lead in his church and insists that we require of them faithfulness and commitment in the execution of their duties.
III. Conclusion
Counting for Eternity
How magnificent to serve God when called upon by others to do so! How rewarding and fulfilling to be chosen for a need-meeting ministry such as the one described in this chapter.
Christian ministry is hardly meaningless time-wasting. It counts for eternity even though others might not see and applaud it here on earth.
Principles
• The genius of the New Testament church centers in lay leadership, not dominant pastors.
• Christians need to balance their concern between spiritual and physical ministries, to serve people as well as souls.
• Leadership often brings with it a magnet for the criticism of others, even making some of us targets for false charges.
• Ministry is ministry, whether preaching the Word or taking care of widows.
• The doctrine of the universal priesthood of believers requires that all Christians have a strong voice in the operations of their congregations.
Applications
• Develop your devotional life and your spiritual gifts so you can be ready when God calls.
• Be available for various kinds of ministry, not just those which others see and applaud.
• Sense a need and fill it.
• Don’t attempt to serve God without the proper qualifications.
• If you are involved in any kind of public ministry, expect opposition.
V. Prayer
God, please help us understand how important we are to the function of our congregations. Fill us with the Holy Spirit, wisdom, faith, God’s grace, and power so we may serve you effectively whenever and wherever you call us. Amen.
VI. Deeper Discoveries
A. Hellenism (v. 1)
For a full discussion of this term readers may want to consult a Bible dictionary, encyclopedia, or The Expositor’s Bible Commentary, Volume 9 in which Longenecker devotes several pages to the subject. He discusses an identification of “Hellenists” exclusively by language and geographical origin, as a reference to Jewish proselytes, as a term which means only to live as a Greek, and in connection with the Essene movement or even the Samaritans.
All of these views he finds somewhat limiting and prefers to side with Bishop Moule by suggesting, “that the Hellenists were ‘simply Jews (whether by birth or as proselytes) who spoke only Greek and no Semitic language, in contrast to Hebraioi which would then mean the Jews who spoke a Semitic language in addition, of course, to Greek’ ” (Moule, 328–329).
These people were commonly considered second-class Israelites, especially by the Pharisees. Such a definition emphasizes intellectual orientation rather than just geography or language. These Jews resided in Jerusalem, but had come there from other countries and, therefore, lived under some kind of suspicion because of their speech, their behavior, or their culture.
B. Widows (v. 1)
Luke includes more references to widows and women than any other Gospel writer. The word for widow (chera) is used once by Mark, not at all by Matthew and John, and six times by Luke in his Gospel. He speaks of widows three more times in Acts which means out of its twenty-two appearances in the New Testament, the word widow was penned nine times by Luke. Luke refers to women sixty times in his two books, quite possibly reflecting his care for them in his vocation as a physician. Whatever the reason for his concern, he stands directly in line with the Old Testament on the theme of caring for widows (Deut. 10:18; 16:11, 14; 24:17, 19–21; 26:12–13). In fact, the Old Testament offers a curse for failing to take care of widows (Mal. 3:5; cf. Isa. 1:17–23).
During their days of wilderness wandering, God reminded his people that when they finally came into their own land they must not forget “widows, strangers, and orphans.” That admonition apparently carried over into the early church, and certainly offers a relevant challenge for us today.
C. Believing Priest (v. 7)
Every homegrown Jew clearly knew the difference between priestly families, ordinary priests, and priests who represented minor cultic groups. Luke would not necessarily have been familiar with those distinctions. He certainly learned from his sources that a great number of people, somehow associated with priestly status, believed in Jesus and became Christians. He tags it on to the end of a section without much explanation to demonstrate that it happened as fact, but perhaps lay beyond his ability or interest to interpret.
D. Synagogue of the Freedmen (v. 9)
Sixty million slaves inhabited the Roman Empire during the days of the New Testament, and thousands of them became Christians. The Synagogue of the Freedmen implies that the membership of a synagogue in Jerusalem quite possibly consisted of former slaves or the descendants of slaves. Certainly it included dispersed Jews from North Africa and Asia. Remember the apostle Paul was a Cilician Jew who ran into trouble with Asian Jews accusing him of violating the temple (Acts 21:27–29).
In addition to slaves in general, the population of the synagogue might very well have included Jews taken prisoner by Roman armies and later released. As we read Acts, we should not forget that Israel had been under the domination of other powerful nations (Syria, Babylonia, Persia, Greece, Rome) for most of the last seven hundred years.[2]
May God richly bless you, may His Word grow tremendously in you’re Ministry. May the Lord provide faithful, Holy Ghost filled ministers to assist you in you’re Ministry. Expecting wonders, miracles, power to flow freely. Happy poor widows, orphans no more, adoptions. Love highly flowing among you IJN. IN Jesus Name.
[2] Gangel, K. O. (1998). Acts (Vol. 5, pp. 95–97). Nashville, TN: Broadman & Holman Publishers.