PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
| UBS4 | NKJV | NRSV | TEV | NJB |
| The Appointment of the Seven | Seven Chosen to Serve | Choice of the Seven | The Seven Helpers | The Institution of the Seven |
| 6:1-6 | 6:1-7 | 6:1-7 | 6:1-4 | 6:1-6 |
| 6:5-6 | ||||
| 6:7 | 6:7 | 6:7 | ||
| Th e Arrest of Stephen | Stephen Accused of Blasphemy | Preaching and Martyrdom of Stephen | The Arrest of Stephen | Stephen’s Arrest |
| (6:8-7:2a) | ||||
| 6:8-15 | 6:8-15 | 6:8-7:2a | 6:8-15 | 6:8-15 |
READING CYCLE THREE (from “A Guide
to Good Bible Reading“)
FOLLOWING THE ORIGINAL AUTHOR’S INTENT AT
THE PARAGRAPH LEVEL
This is a study
guide commentary, which means that you are responsible for your own
interpretation of the Bible. Each of us must walk in the light we have. You, the
Bible, and the Holy Spirit are priority in interpretation. You must not
relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects.
Compare your subject divisions with the five modern translations. Paragraphing
is not inspired, but it is the key to following the original author’s intent,
which is the heart of interpretation. Every paragraph has one and only one main
subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS
A. Chapters 6 and 7 are Luke’s literary/historical way of beginning to
discuss the Gentile mission.
B. The church in Jerusalem had grown rapidly by this time (cf. 6:1).
C. The Church was made up of Aramaic-speaking Jews from Palestine and
Greek-speaking Jews from the Diaspora.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 6:1-6
1Now at this time while the
disciples were increasing in number, a complaint arose on the part of the
Hellenistic Jews against the native Hebrews, because their widows
were being overlooked in the daily serving of food. 2So the
twelve summoned the congregation of the disciples and said, “It is not desirable
for us to neglect the word of God in order to serve tables. 3Therefore,
brethren, select from among you seven men of good reputation, full of the Spirit
and of wisdom, whom we may put in charge of this task. 4“But we will
devote ourselves to prayer and to the ministry of the word.” 5The
statement found approval with the whole congregation; and they chose Stephen, a
man full of faith and of the Holy Spirit, and Philip, Prochorus, Nicanor, Timon,
Parmenas and Nicolas, a proselyte from Antioch.
6And these they brought before the apostles; and after praying, they
laid their hands on them.
6:1 “disciples” This is literally
“learners” from the verb manthanō. It is important to
realize that the NT emphasizes “becoming disciples” (cf. Matt. 28:19; Act
14:21), not merely making a decision. This designation for believers is unique
to the Gospels and Acts. In the Letters, the terms “brothers” and “saints” are
used to designate the followers of Jesus.
▣ “were increasing in number“
This is a present active participle. Growth always
causes tension.
▣ “complaint” This term means “to
speak privately in a low voice” (i.e., private conversations between
individuals, Moulton, Analytical Lexicon, p. 81). It occurs several times
in the LXX of Exodus describing the Wilderness Wandering Period (cf. Exod.
16:7,8; 17:3; also Num. 11:1; 14:27). This same word is found in Luke 5:30 and
several times in John (cf. 6:41,43,61; 7:12,32).
▣ “the Hellenistic Jews against the
native Hebrews” This refers to believing Jews, those who were from
Palestine and spoke primarily Aramaic and those who grew up in the Diaspora and
spoke primarily Koine Greek. There were certainly cultural and racial overtones
in this situation.
▣ “the daily serving of food“
The early church followed the patterns of the Synagogue. Every week funds (i.e.,
alms) were collected to feed the poor. This money was used to buy food, which
was given out weekly by the Synagogue and daily by the early church. See Special
Topic: Almsgiving at 3:2.
It seems from history that many Jewish families who lived and worked in other
countries returned to Palestine in the father’s later years so that he could be
buried in the Promised Land. Therefore, there were many widows in Palestine,
especially the Jerusalem area.
Judaism had an institutional (i.e., Mosaic Covenant) concern for the poor,
alien, and widows (cf. Exod. 22:21-24; Deut. 10:18; 24:17). Luke’s writings show
that Jesus, too, cared for widows (cf. Luke 7:11-15; 18:7-8; 21:1-4). It is,
then, natural that the early church, patterning itself on both the Synagogue
social services and the teachings of Jesus, would have an overt concern for
church widows.
6:2 “The twelve” This was the
collective title for the Apostles in Acts. Those were the first specially chosen
companions of Jesus during His earthly ministry, starting in Galilee.
▣ “summoned the congregation of the
disciples” Exactly what is meant here is uncertain in this sense that the
church was made up of several thousand people at this point, so no home or
business was large enough to accommodate this gathering. This must have taken
place in the Temple itself, probably Solomon’s Portico (cf. 3:11; 5:12).
This is the first example of what came to be called congregational polity
(cf. vv. 3,5; 15:22). This is one of three biblical ways the modern church
organizes itself:
1. episcopal (i.e., one top leader)
2. presbyterian (i.e., a group of leaders)
3. congregational (i.e., the whole body of believers)
All are present in Acts 15.
▣ “It is not desirable for us to neglect the
word of God in order to serve tables” This is not a disparaging word
about serving, but the beginning of the sensed need for a division of pastoral
responsibilities among the people of God. These were not offices, but delegated
functions. Gospel proclamation must take priority over some needed ministries.
The Apostles were uniquely called and qualified for their task. Nothing should
take away from that task. This was not an “either/or,” but a “both/and”
situation.
The word “serve” is the common Greek term for service, diakonia.
Unfortunately many modern commentators, looking for guidelines for the later
office of deacon (cf. Phil. 1:1; I Tim. 3:8-10,12-13), have used this text to
define that ministry task. However, these are not “deacons”; they are lay
ministers/preachers. Only eisegesis can find deacons in Acts 6.
It is interesting to me how this early church conducted its ministry without
buildings.
1. When they all met together it must have been at the Temple.
2. On Sabbaths they surely met with their local synagogues and on Sundays
probably in house churches.
3. During the week (daily) the Apostles moved from believer’s home to
believer’s home (cf. 2:46).
6:3
NASB, NRSV“select”
NKJV“seek out”
TEV“choose”
NJB“must select”
This is an
aorist middle
(deponent) imperative. Something
had to be done to restore unity and the spirit of one accord. This pastoral
issue had the potential to affect the furtherance of the gospel. The church had
to organize for ministry. Every believer is a called, gifted, full-time minister
(cf. Eph. 4:11-16).
▣ “seven men” There is no reason for
this number except that it was often the symbolic number of perfection in the OT
because of its relation to the seven days of creation (cf. Genesis 1; Psalm
104). In the OT there is a precedent for this same process of developing a
second-tier leadership (cf. Numbers 18). See Special Topic: Number Symbolism in
Scripture at 1:3.
NASB, NJB“of good reputation”
NKJV“of good reputation”
NRSV“of good standing”
TEV“who are known to be”
The differences in these English translations reflect the two different
usages of this term.
1. “to witness to” or provide information about (cf. TEV, NIV)
2. “to speak well of someone” (cf. Luke 4:22).
▣ “full of the Spirit” The filling of
the Spirit has been mentioned several times in Acts, usually in connection with
the Twelve and their preaching/teaching/reaching ministries. It denotes power
for ministry. The presence of the Spirit in a person’s life is detectible. There
is evidence in attitude, actions, and effectiveness. Widows are important, but
gospel proclamation is priority (cf. v. 4). See full note on “filling” at 5:17.
▣ “and of wisdom” There are two kinds
of wisdom in the OT.
1. grasp of knowledge (academic)
2. wise living (practical)
These seven men had both!
▣ “whom we may put in charge of this task”
They had a task-oriented assignment. This passage
cannot be used to assert that deacons handle the business matters (KJV,
“this business”) of the church! The word “task” (chraomai) means “need,”
not “office” (Alfred Marshall, RSV Interlinear, p. 468).
6:4 “devote ourselves” This Greek term
is used in several senses.
1. to closely associate with someone, Acts 8:13
2. to personally serve someone, Acts 10:7
3. to be steadfastly committed to something or someone
a. the early disciples to each other and prayer, Acts 1:14
b. the early disciples to the Apostles’ teaching, Acts 2:42
c. the early disciples to each other, Acts 2:46
d. the Apostles to the ministry of prayer and the Word, Acts 6:4 (Paul uses
the same word to call believers to steadfastness in prayer, Rom. 12:12; Col.
4:2).
▣ “prayer and the ministry of the word”
This phrase is fronted (i.e., placed first) in the Greek sentence for emphasis.
Isn’t it paradoxical that it was these “seven” who were the first to catch the
vision of the world mission of the gospel, not the Apostles. It was “the seven”
whose preaching forced the break with Judaism, not the Apostles.
It is so shocking that the Apostles were not the initiators of the Great
commission, but these Greek-speaking Jews. Acts never records them fulfilling
the task assigned to them by the Apostles but instead depicts them as gospel
preachers. Their qualifications seem more in line with this task than the
administration and pastoral care needed by the church in Jerusalem.
Instead of bringing peace, their ministries brought conflict and persecution!
6:5 “Stephen” His name means “victor’s
crown.” All of the “seven” had Greek names, but most Jews of the Diaspora had
both a Hebrew name and a Greek name. Just the names themselves do not mean they
were all Greek-speaking Jews. Reason says there may have been both groups
present.
▣ “full of faith” The term faith came
from an OT word (i.e.,
emeth) that originally meant a person whose feet were in a stable stance.
It came to be used metaphorically for someone who was trustworthy, faithful,
dependable, and loyal. In the NT this term is used for the believer’s response
to God’s promise through Christ. We trust His trustworthiness! We faith His
faithfulness. Stephen trusted in God’s trustworthiness; therefore, he was
characterized by God’s character (i.e., full of faith, faithfulness).
SPECIAL TOPIC: Believe, Trust, Faith,
and Faithfulness in the Old Testament (אמן)
▣ “full of. . .the Holy Spirit” There
are many different phrases which describe the ministry of the Spirit to
believers:
1. the wooing of the Spirit (cf. John 6:44,65)
2. the baptism of the Spirit (cf. I Cor. 12:13)
3. the fruit of the Spirit (cf. Gal. 5:22-23)
4. the gifts of the Spirit (cf. I Cor. 12)
5. the filling of the Spirit (cf. Eph. 5:18).
To be full of the Spirit implies two things: (1) that the person is saved
(cf. Rom. 8:9) and (2) that the person is led by the Spirit (cf. Rom. 8:14). It
seems that one’s “fullness” is related to one’s continually being filled (present
passive imperative of Eph. 5:18). For “filled” see full note at 5:17.
▣ “Philip” There are several Philips
in the NT. This one was one of the Seven. His name means “lover of horses.” His
ministry is told in Acts 8. He was instrumental in the revival in Samaria and a
personal witness to a governmental official from Ethiopia. He is called “the
evangelist” in Acts 21:8 and his daughters were also active in ministry (i.e.,
prophetesses, cf. Acts 21:9, see SPECIAL
TOPIC: WOMEN IN THE BIBLE at 2:17).
▣
“Prochorus” Little is known of this person. In The International
Standard Bible Encyclopedia, vol. 4, James Orr (ed.) says he became bishop
of Nicomedia and was martyred at Antioch (p. 2457).
▣
“Nicanor” Nothing is known about this person in church history. His name
is Greek and means “conqueror.”
▣
“Timon” Nothing is known about this person in church history. His name is
Greek and means “honorable.”
▣
“Parmenas” This is a shortened form of Parmenides. Church
tradition says he was martyred at Philippi during the reign of Trajan (cf.
The International Standard Bible Encyclopedia, vol. 4, p. 2248).
▣ “Nicholas, a proselyte from Antioch”
More information may have been given about this man because his city may have
been Luke’s home. Being a Jewish proselyte involved three ritual acts:
1. that the person baptized himself in the presence of witnesses
2. that the person, if a male, was circumcised
3. that the person, if they had opportunity, offered a sacrifice in the
temple
There has been some confusion about this man in church history because there
is a group of a similar name mentioned in Rev. 2:14-15. Some early church
fathers (i.e., Irenaeus and Hippolytus) thought he was the founder of this
heretical group. Most of the church fathers who mention a connection at all
think the group may have tried to use his name to assert their founder was a
leader in the Jerusalem church.
6:6 “they laid their hands on them”
The grammar implies that the whole church laid hands on them (cf. 13:1-3),
although the referent to the pronoun
is ambiguous.
The Roman Catholic Church has used texts like this one to assert Apostolic
Succession. In Baptist life we use texts like this to assert ordination (i.e.,
to dedicate people to a particular ministry). If it is true that all believers
are called, gifted ministers (cf. Eph. 4:11-12), then there is no distinction in
the NT between “clergy” and “laity.” The elitism set up and propagated by
biblically unsupported ecclesiastical traditions needs to be reexamined in light
of NT Scripture. Laying on of hands may denote function, but not special
standing or authority. Many of our denominational traditions are historically or
denominationaly-based and not a clear biblical teaching or mandate. Tradition is
not a problem until it is raised to the level of Scriptural authority.
SPECIAL TOPIC: LAYING ON OF HANDS IN THE
BIBLE
NASB (UPDATED) TEXT: 6:7
7The word of God kept on
spreading; and the number of the disciples continued to increase greatly in
Jerusalem, and a great many of the priests were becoming obedient to the faith.
6:7 “The word of God” This refers to
the gospel of Jesus Christ. His life, death, resurrection, and teaching about
God form the new way of viewing the Old Covenant (cf. Matt. 5:17-48). Jesus is
the word (cf. John 1:1; 14:6). Christianity is a Person! See full note at 4:31.
▣ “kept on spreading” All three verbs in v. 7 are
imperfect tense. This is a central theme in Acts. God’s word is spreading
by people trusting in Christ and becoming a part of the new people covenant of
God (cf. 6:7; 12:24; 19:20).
This may be an allusion to God’s promises to Abraham about the numerical
growth of his family, who became the old covenant people of God (cf. 7:17; Gen.
17:4-8; 18:18; 28:3; 35:11).
▣ “a great many of the priests were becoming
obedient to the faith”
This was one of the causes of the Jewish leadership (i.e., Sadducees) unrest
over Christianity. Those who knew the OT well were being convinced that Jesus of
Nazareth was truly the promised Messiah. The inner circle of Judaism was
cracking!
The summary statements of growth may be a key to the structure of the book
(cf. 9:31; 12:24; 16:5; 19:20; 28:31).
▣ “the faith” This term may have
several distinct connotations:
1. its OT background means “faithfulness” or “trustworthiness”; therefore, it
is used of our faithing the faithfulness of God or our trusting in the
trustworthiness of God (see Special Topic at 6:5)
2. our accepting or receiving God’s free offer of forgiveness in Christ
3. faithful, godly living
4. the collective sense of the Christian faith or the doctrinal truth about
Jesus (cf. Rom. 1:5; Gal. 1:23; and Jude 3 & 20). In several passages, such as
II Thess. 3:2, it is difficult to know which sense Paul had in mind.
See
SPECIAL TOPIC: BELIEVE, TRUST, FAITH, AND FAITHFULNESS IN THE OLD TESTAMENT
(ןמא), Believe, Trust (noun, verb, adjective) at 3:16.
NASB (UPDATED) TEXT: 6:8-15
8And Stephen, full of grace
and power, was performing great wonders and signs among the people. 9But
some men from what was called the Synagogue of the Freedmen,
including both Cyrenians and Alexandrians, and some from Cilicia and
Asia, rose up and argued with Stephen.
10But they were unable to cope with the wisdom and the Spirit with
which he was speaking. 11Then they secretly induced men to say, “We
have heard him speak blasphemous words against Moses and against God.”
12And they stirred up the people, the elders and the scribes, and
they came up to him and dragged him away and brought him before the Council.
13They put forward false witnesses who said, “This man incessantly speaks
against this holy place and the Law; 14for we have heard him say that
this Nazarene, Jesus, will destroy this place and alter the customs which Moses
handed down to us.” 15And fixing their gaze on him, all who were
sitting in the Council saw his face like the face of an angel.
6:8 “full of grace and power” “Full of
grace” refers to the blessing of God on his life and ministry. See special Topic
at 5:17.
This term “power” relates to the next phrase, “performing great signs and
wonders.”
▣ “was performing great wonders and signs”
This is an imperfect tense (like v. 7). This possibly
occurred before his choice as one of the Seven. Stephen’s gospel message was
continually corroborated by his person (i.e., full of grace) and power (i.e.,
signs and wonders).
6:9 “some men from. . .some from”
There is the question concerning how one interprets how many groups rose up
against Stephen.
1. one synagogue (men from all countries listed)
2. two synagogues
a. of Jews from Cyrenia and Alexandria
b. of Jews from Cilicia and Asia (Paul was from Cilicia)
3. one synagogue, but two groups
4. five separate synagogues
The Greek genitive masculine plural
article (tōn) is repeated twice.
▣
“from what is called” The reason for this phrase is that the term
“freedman” is a Latin word; therefore, it had to be interpreted for clarity.
Apparently these were Jews who had been taken into foreign lands as slaves
(military or economic), but had now returned to Palestine as freedmen, but still
Koine Greek was their first language.
6:10 Not only was Stephen’s gospel
message confirmed by power signs, but apparently it was logically persuasive.
Chapter 7 is an example of his preaching.
▣ “the
Spirit” In the Greek text there is no way to distinguish capitals;
therefore, this is the interpretation of the translators. A capital “S” would
refer to the Holy Spirit, a small “s” to the human spirit (KJV, NRSV footnote,
REB, cf. 7:59; 17:16; 18:25; Rom. 1:9; 8:16; I Cor. 2:11; 5:4; 16:18; II Cor.
2:13; 7:13; 12:18; Gal. 6:18; Phil. 4:23). This may be an allusion to Pro.
20:27.
See
SPECIAL TOPIC: SPIRIT
(PNEUMA) IN THE NEW TESTAMENT at 2:2.
6:11 “they secretly induced men to say”
The term “induced” can mean (1) to bribe (cf. Louw and Nida, Lexicon,
vol. 1, pp. 577-578) or (2) to scheme secretly (cf. Bauer, Arndt, Gingrich, and
Danker, A Greek-English Lexicon, p. 843). This is the same technique used
against Jesus (cf. Matt. 26:61) and Paul (cf. Acts 21:28). Their charge was a
violation of Exod. 20:7, which carried the death penalty.
▣ “We have heard him speak blasphemous words
against Moses” Stephen’s sermon in Acts 7 answers this charge. Whether
Acts 7 was typical of Stephen’s gospel preaching or a special sermon meant to
answer this specific charge is uncertain, but Stephen probably used the OT often
to assert Jesus’ Messiahship.
▣ “and
against God” These Jews put God after Moses! Their very sentence
structure reveals the perception problem. Moses’ Law had become ultimate.
6:12 “the elders and the scribes. . .the
Council” The phrase “elders and scribes” is often a shortened designation
for the members of the Sanhedrin, which is referred to in this context by the
term “the Council.” It was the religious authority of the Jewish nation in the
Roman period before a.d. 70. It was made up of
1. the High Priest(s) and his family
2. local wealthy land owners and civic leaders
3. local scribes
It totaled seventy leaders from the Jerusalem area. See Special Topic: The
Sanhedrin at 4:5.
6:13 “this man” This is a Semitic way
to show contempt. This phrase is often used of Jesus.
▣
“speaks against this holy place and the Law” This phrase is an extension
of the charge in v. 11. This may refer to Stephen’s affirmation of Jesus’ words
about the Temple’s destruction recorded in Luke 19:44-48 (also Mark 13:2), or
Jesus’ threat in Matt. 26:61; 27:40; Mark 14:58; 15:29; John 2:19 (cf. v. 14).
Jesus saw Himself as the “new Temple,” the new center of worship, the new
meeting place of God and humanity (cf. Mark 8:31; 9:31; 10:34). God’s judgment
was coming on Herod’s building.
Stephen’s preaching about a full and free forgiveness in Jesus was probably
the source of “speaks against the Law.” The gospel message reduces “the Mosaic
Covenant” to a historical witness instead of a means of salvation (cf. Galatians
3 and the NT book of Hebrews).
For first century Jews this was radical teaching, blasphemy! This truly
departs from a typical OT understanding of monotheism, salvation, and the unique
place of Israel. The NT has a radical reoriented focus (i.e., Jesus not Israel,
grace not human merit).
6:14 In a sense their charges were
true! These two charges were designed to stir up both the Sadducees (i.e.,
“destroy this place”) and the Pharisees (i.e., “alter the customs which Moses
handed down”).
▣ “this Nazarene, Jesus” See Special
Topic at 2:22.
6:15
“fixing their gaze on him” This is a literary device often used by Luke.
It denotes uninterrupted attention (cf. Luke 4:20; 22:56; Acts 1:10; 3:4,12;
6:15; 7:55; 10:4; 11:6; 13:9; 14:9; 23:1).
▣ “his
face like the face of an angel” This may have been similar to
1. Moses’ face glowing after visiting with YHWH (cf. Exod. 34:29-35, II Cor.
3:7)
2. Jesus’ face and body glowing during His transfiguration (cf. Matt. 17:2;
Luke 9:29)
3. the messenger angel of Daniel 10:5-6
This was a way of metaphorically denoting one who had been in the presence of
God.
DISCUSSION QUESTIONS
This is a study
guide commentary, which means that you are responsible for your own
interpretation of the Bible. Each of us must walk in the light we have. You, the
Bible, and the Holy Spirit are priority in interpretation. You must not
relinquish this to a commentator.
These discussion questions are provided to help you
think through the major issues of this section of the book. They are meant to be
thought-provoking, not definitive.
1. Why did the early church choose
their best spiritual men to serve tables?
2. Why is there tension in rapid growth?
3. What is the purpose of laying on hands?
4. Why was Stephen attacked?
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