Acts 6

Acts 6:2

2.—It is not reason &c.] It is not reasonable that we should leave the preaching of the word of God, and be daily employed in making provision for the poor. Dr. Whitby.

— serve tables.] That is, attend to the collection and distribution of alms for the poor. The “tables” have mentioned are those on which money was paid and received. Schlemmer.

Acts 6:3

3. Wherefore, — look ye out among you seven men &c.] This total abdication, on the part of the Apostles, of all interference with the pecuniary concerns of the society, and even with the selection of persons appointed to conduct them, was undoubtedly the most effectual measure which prudence could suggest to honesty, for totally removing every possibility of obloquy and suspicion. But it was such a measure as interested men would not have consented to. Dr. Graves.

The appointment was prudently left to others, that no suspicion of interested views might fall on the Apostles. Abp. Newcome.

This office of deacons, to whom the charge and care of the poor was entrusted, was transferred from the Jewish to the Christian church: for there belonged to every synagogue three deacons, to whom that charge belonged. Dr. Lightfoot.

The care of the poor, although a main part of the deacons’ office, was not the whole; for, if this had been all, the Apostles used not have been so exact in their choice of persons, nor have used such solemn rites of consecration to ordain them to it. The deacons had also authority to preach and baptize, as appears from the example of St. Philip, one of the seven. Nelson.

3. And Stephen, full of faith and power, &c.] In times of difficulty and danger God calls forth His own ministers, and bestows upon them such talents, as are necessary to accomplish the great purposes of His will.

Z 2 Stephen accused of blasphemy. Stephen’s apology. Anno DOMINI 23.

the synagogue, which is called the synagogue of the Libertines, and Cyrenians, and Alexandrians, and of them of Cilicia and of Asia, disputing with Stephen.

Acts 6:5

5.—a proselyte of Antioch:] By “proselyte” seems here to be meant, not merely a “proselyte of the gate,” with whom the Jews held no communication, (chap. x. 2, 28,) but one who had been circumcised, and observed the whole law of Moses. Bp. Pearce.

Acts 6:6

6.—they laid their hands on them.] We should observe, that, 1st, the Apostles desire the multitude to look out, or select the seven persons, ver. 3. 2d, They themselves specify the number and the qualifications of the persons to be chosen to the office. 3d, They reserve to themselves the appointment of them, “Look ye out men whom we may appoint.” And lastly, they alone lay their hands upon them to consecrate them to the office. Thus there is nothing whatever in this account which favours the authority of the laity in choosing persons to sacred offices. Dr. Whitby. See notes at chap. xiii. 8; xiv. 23.

A very remarkable corruption of this text was introduced into many editions of the English Bibles, especially about the time of the great rebellion. Instead of “whom we may appoint,” they gave the words, “whom ye may appoint;” and this was done to favour the opinions of particular sectaries. But it is sufficiently evident from this passage, what is the power of the people in appointing ecclesiastical officers. They proposed, the Apostles approved and ordained; and that, as the text plainly shews, without calling in any other authority to make their acts valid, besides their own. Dr. Wotton.

By imposition of hands, the Apostles conveyed to others the spiritual powers they had received from their Master; and this custom has been regularly observed in all the succeeding ages of the church. Nelson. Our Saviour at first ordained His twelve Apostles according to the number of the tribes of the church of Israel. Afterwards, he ordained other seventy, according to the number of the elders whom Moses appointed as his assistants. When the church in Jerusalem was multiplied, seven deacons were ordained, by the laying on of the hands of the Apostles, to preach, and baptize, and minister in distributing the alms of the church. Here then we have three orders of men, each distinct from the other; the twelve Apostles, the seventy disciples, and the seven deacons; and by these the first Christian church in Jerusalem was governed and administered. Jones of Nayland.

As there is no nation in the world, where some kind of religion has not been professed, so there is no religion professed in the world, where there have not been some persons set apart for the celebration of the several rites and ceremonies appertaining to it, without which, indeed, it is impossible that any religion should subsist. For, if no places were set apart for the worship of God, men would soon worship Him nowhere; if no times, they would never worship Him; and so, if no persons were set apart for it, none would ever perform it, at least as they ought. Bp. Beveridge.

Acts 6:7

7.—a great company of the priests] The number of priests was great: there were more than 4000 priests who returned from the captivity, Ezra ii. 36—39. Beausolee.

— were obedient to the faith.] That is, received and embraced the Gospel, which taught faith in Jesus. Bp. Pearce.

Acts 6:9

9. — of the Libertines.] By these are commonly understood to be here meant, the children of Jews who, having been slaves at Rome, had obtained their freedom. Tacitus speaks of 4000 such, who were banished to Sardinia. This description of persons built a synagogue at Jerusalem, where, as the Jews say, there were 480 synagogues. Grotius. Otherwise, as some think, the Libertines were named from Libertina, a city in Africa. Bp. Pearce, Dr. Hales.

— disputing with Stephen.] Every considerable synagogue had an academy where young persons exercised themselves under their rabbies in the study of traditions. Beauvore.

Acts 6:10

10. And they were not able to resist &c.] So exactly was the promise made by Christ, Matt. x. 20; Luke xxi. 15, fulfilled in St. Stephen. Dr. Whitby.

Acts 6:14

14. — this Jesus of Nazareth shall destroy this place, &c.] He had probably spoken of the destruction of the temple, which Jesus had foretold to His disciples; a necessary consequence of which was, that some of the customs and rites, particularly that of sacrifices, were to be changed. Bp. Pearce.

Though these persons were calumniators, and endeavoured to support a charge of disaffection at least, if not of rebellion, against St. Stephen, it is probable he might have said something which gave occasion to the

the || customs which Moses delivered us.

Acts 6:15

15. — as it had been the face of an angel.] This is a Jewish phrase, to express something more than ordinarily sweet, graceful, and majestic. Bp. Pearce. Or perhaps it pleased God to give his eyes and countenance a supernatural brightness, which commanded extraordinary attention and respect. Bp. Mann.

Chap. VII. ver. 2. And he said, Men, brethren, &c.] St. Stephen was charged with declaring that the temple was to be destroyed, and the Jewish ceremonies and customs to be abolished, to make way for the religion of Christ. This charge he admits to be true; and for his justification appeals to several instances of the Jewish history, which prove that God did not confine His favour to any particular place, nor intend the rites and ceremonies of the law of Moses to be perpetual. Bp. Mann.

From the imputation of blasphemy St. Stephen vindicates himself, by an historical account of the most memorable actions and events from Abraham down to Solomon: the design whereof is to shew, that the law, for which the Jews at this time expressed so fierce a zeal, was not of that consequence and necessity which they imagined. And this proof may be reduced to these three reasons. 1st, Because (as is plain from the history of Abraham and the Patriarchs) their ancestors pleased God, and continued in His favour, for more than four hundred years without it. Since therefore these were God’s peculiar and elect people, before that law was given, it follows, that this law could not be the covenant and dispensation for saving men, exclusive of all others. 2d, Because the very Prophet, at whose hands they received the law, gave them warning of another eminent Prophet, whom God (in ages to come) would raise up from among them, like unto him, (that is, a lawgiver too,) and to whom every soul among them was commanded, upon pain of utter destruction,

Anno DOMINI 23.