Acts 6

I was multiplied. Rather, as R.V., “was multiplying.”

Grecians. The “Grecians,” or Hellenists, were Jews who had been brought up in foreign countries, who generally spoke Greek and used the Septuagint version of the Old Testament. The “Hebrews” were chiefly Jews of Palestine, who spoke the vernacular Aramaic dialect, and used the Hebrew Scriptures. Between these two classes there had long been jealousy, arising from the high pretensions of the Hebrew Jews (particularly those of Jerusalem), who claimed superiority on account of their residence in the Holy Land, their use of the sacred tongue, and their stricter observance of the ritual worship.

because their widows were neglected. Rather, “that their widows were being neglected” or overlooked.

widows. Widows and fatherless children were special objects of care among the Jews and the early Christians (Exod. xxii. 22; Deut. x. 18; 1 Tim. v. 3-11).

2. It is not reason, etc. Rather, as R.V., “It is not fit” (Greek, “pleasing”). They had undertaken the task not from choice nor from a sense of fitness, but only from necessity; and it was now time to give it up. “Serving tables” may refer to the distribution either of food (as in xvi. 34) or of money (Matt. xxi. 12).

3 look ye out. “The people nominated while the apostles appointed. . . . The Church from the beginning, and in the Acts of the Apostles, clearly showed that its government was not to be an absolute clerical despotism, but a free Christian republic, where clergy and people were to take counsel together. . . . The representatives of the Emperor and other Christian princes took their seats in the Council of Trent, jointly with bishops and other ecclesiastics; and it was only at the Vatican Council of 1870 that this last lingering trace of lay rights finally disappeared” (G. T. Stokes).

of honest report. Lit., “attested,” i.e., of good repute.

5 they chose Stephen, etc. These seven men, elected by the whole company of believers, all bore Greek names: seeming to intimate that they were Hellenists, as being called to serve that particular section of the Church.

Nicolas a proselyte. As Nicolas is particularly said to be “a proselyte,” it is probable that he was the only one of that class among the seven. Nowhere in Scripture are the seven called deacons; nor does the word occur at all, as a name of office, in the Acts of the Apostles. But the word serve, in ver. 2, is from the same root as the word deacon, and it is most probable that the office was founded upon this appointment: see note on 1 Tim. iii. 8. Of these seven, only Stephen and Philip are mentioned elsewhere in Scripture; Philip as “an evangelist,” and “one of the seven” (xxi. 8: op. viii. 5, 26).

6 they laid their hands on them. The imposition of hands was an ancient and well-understood practice, in pronouncing a blessing (Gen. xlviii. 14-20), in appointing to an office (Numb. xxvii. 18-21), or in transferring guilt (Lev. iii. 2). In the New Testament it is usually connected with the communication of the special gifts of the Holy Spirit: see 2 Tim. i. 6.

7 increased, etc. Lit., “was increasing . . . was multiplying . . . were becoming obedient.”

8 faith. Or, “grace.” Divine “grace” was the source of “power,” partly shown in “signs.”

9 [the synagogue] of the Libertines. There

“The Libertines” were families of Jews who had been slaves to Romans, and had been freed by their masters, some of them acquiring the rights of Roman citizens. Some scholars, however, with a change of two letters in the Greek, read here, for “Libertines,” “Libyans,” meaning “African Jews.”

Cyrenians. From Upper Libya, where Jews are said to have constituted a fourth of the population.

Alexandrians. Alexandria was at that period one of the great marts of intercourse between the East and the West, and the chief seat of the Hellenistic Jews: see note on ii. 10.

Cilicia. Of this synagogue Saul of Tarsus would be a member.

Asia. Part of what is now Asia Minor; the eastern coast of the Zgean: see on ii. 9.

11. Then they suborned men. Cp. Matt. xxvi. 59-61.

12 they stirred up the people. Hitherto the people had taken part with the apostles (iv. 21; v. 13, 26). But the charge made against Stephen was peculiarly fitted to excite their anger.

13 this holy place. Probably, the Temple: cp. Matt. xxvi. 60, and note. The truth which gave some colour to this accusation appears in vii. 48-50.

15 as it had been the face of an angel. With an angelic expression: a calmness, dignity, and holy joy, arising from his consciousness of God’s presence and approval.

and gave them up to worship the host of heaven. This is not mentioned in the Pentateuch; but see Amos v. 25-27, and notes. Stephen’s quotation is from the Septuagint, excepting that in ver. 43 he substitutes “beyond Babylon,” for “beyond Damascus,” naturally specifying the actual place of exile.

the book of the prophets. The twelve minor prophets were regarded as one “book.”