Acts 6

Chap. VI. Ver. 1—15. Seven deacons chosen, and why.— Stephen (one of them) falsely accused.—The church was now much enlarged, consisting partly of native, and partly of foreign Jews, who used the Greek language, and were, on that account, called Hellenists, or Grecians. These supposed that, in the daily supply of the poor, the apostles had not ministered equal relief to their widows as to those of the Hebrews. Men who know any thing of the work of God, in the visitation of his Holy Spirit, and have any acquaintance with the fulness of employ, which Christian ministers have in great and populous cities, in instructing, warning, consoling, and directing awakened and serious minds, will not wonder, if, through inadvertence, some temporary neglects might have taken place.

The apostles, however, with great mildness and wisdom, soon regulated this affair. They informed the disciples that the ministry of the word of God must be attended to in the first place, and must not be neglected for the sake of providing for the poor. They therefore advised the disciples to look out for seven holy and wise men, to whom this business should be committed. “But we (say they) will give ourselves continually to prayer, and to the ministry of the word.” The whole multitude consented with pleasure, and seven deacons were amicably elected, who are above enumerated, and who, from their Greek names, are this easy way (says Milner) the first appearances of contention were blasted in the church; and seven coadjutors were open to the apostles, some of whom, at least, were of signal service, not only in temporal, but also in spiritual things.”

It has been doubted whether these were all employed in the Christian ministry. Those who think so, consider them as chosen from among “the seventy,” of which, however, there is no direct proof: others observing them as chosen expressly to “serve tables” and provide for the poor, consider them as merely laymen, though some of them were afterwards called to the exercise of the Christian ministry, particularly Stephen and Philip. Wishing, as we do, to avoid all unnecessary controversies, we shall merely observe, that, in this age of inspiration, the Holy Spirit was so generally poured out on believers, that we feel it difficult to conceive of any persons eminent for wisdom and piety, not being employed, more or less, in the edification of the church and the propagation of the Gospel; but we shall not take upon us to say how far this is to be considered as a model to present times.

Stephen, however, one of the deacons, was evidently endowed with the talents and spirit of an apostle, which exposed him, not only to a share in their persecutions, but raised him to the honour of being the first Christian martyr. We now find the church of God rapidly increasing, particularly at Jerusalem, where a great (or considerable) number of the priests believed, which has been thought incredible. But why should it be thought incredible that God should raise the dead spiritually, any more than literally? ((Acts 26:8).) Indeed, the manner in which the apostles were enabled to explain the prophecies, in which we may naturally suppose the priests to be conversant, would naturally lead to such an expectation, especially when all the discourses of the apostles were confirmed by miracles, and miracles generally of the same benevolent character as those of their divine Master.

Stephen also, though not an apostle, we have remarked, Ver. 11. Blasphemous words.—Campbell would render it, “reviling words,” “full of faith and power, and did great wonders and miracles among the people.” There was, however, in the city, a synagogue, or perhaps several synagogues, of foreign Jews, some of whom (particularly those from Alexandria) might have a fondness for dispute, and therefore eagerly engaged in controversy with St. Stephen; but, being foiled, were so aggravated, that they sought revenge in charging him with blasphemy in predicting the ruin of the temple and city; but were probably guilty of the same kind of misrepresentation as those who accused our Lord himself before Caiaphas.

(See (Matthew 27:61).) When men are determined, right or wrong, to make good a charge, it is not difficult to put their own construction on almost any thing. But they must have been sadly disconcerted, when, “looking steadfastly on his countenance,” they saw in it a sweet and divine placidness, like that of an essential being; in addition to which, some have supposed it to have been surrounded with a heavenly radiance.

Notes on the verses

Chap. VI. Ver. 1. The Grecians—Commonly called Hellenists; namely, foreign Jews; who used the Greek language, both in their synagogues, and in their common conversation; whereas those called Hebrews used the then Hebrew, or Syro-Chaldaic. So Doddridge, Campbell, Scott, and most others.

Ver. 3. Among 10 on e. among the body of believers; Drs. Hammond and Whitby; but Preb. Townsend and others think they were chosen from the [twelve] disciples, of which, however, we have no decisive proof. We incline to think they were chosen specially from among the complaining Hellenists, since the names seem all of Greek extraction.

Ver. 5. Nicolas, a proselyte of Antioch—Might be chosen to gratify certain proselytes among those who had complained.

Ver. 6. Laid their hands on them—As expressive both of their approbation, consecration, and their blessing; not of conferring on them the Holy Spirit; the electors were to choose only men “full of the Holy Ghost.”

Ver. 7. A great company.—The priests, on their return from captivity, were between four and five thousand; (Ezra 3:36-39); and the number was probably much increased.

Ver. 8. Full of faith, &c.—Doddridge, “Full of grace,” &c.; who adds, so many valuable copies read grace instead of faith, that I thought myself obliged to follow them.” So Boothroyd.

Ver. 9. The synagogue of the Libertines, &c.—This appears to us to be a synagogue for foreigners of the different countries here named.

The Libertines are admitted to be liberated slaves, or their children, at Rome, of which there appear to have been so great a number, that 4000 were sent to Sardinia, others to different parts, and the rest banished to Judea; but the synagogue does not appear to have been restricted to these, but was frequented by Cyrenians, Alexandrians, &c., some of whom had probably a taste for the Greek philosophy. Lardner thinks that each of these parties had a synagogue, which is not likely, if, as the Jews say, they had 480 synagogues in Jerusalem.

Ver. 11. Blasphemy.—They did not amount to blasphemy. True; but they might represent them as such in aggravation.