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Now in these for and in those, A.V. (it is not ἐκείναις , answering to îäÅäÈ îéîÇéÈáÌÇ , but ταύταις ); multiplying for multiplied, A.V.; Grecian Jews for Grecians, A.V. The Grecian Jews; the Hellenists, for this is the appellation of them in the Greek; it means properly those who spoke Greek or otherwise followed Greek usages, applied to foreigners, here of course to Jews. Of a similar form and meaning is the word "to Judaize," translated "to live as do the Jews" (A.V., Gal_2:14), and the forms "to Demosthenize," "to Platonize," "to Atticize," etc. The Hellenists were those Jews of the dispersion who lived in countries where Greek was spoken, and who themselves spoke Greek. It was for the sake of such that the Alexandrine Version of the Scriptures, commonly called the LXX., was made. Hebrews; Palestinian and other Jews, who spoke Aramean (2Co_11:21; Php_3:5; Act_21:40), as opposed to the Hellenists. Their widows. We learn incidentally by this phrase that one of the earliest Christian institutions was an order of widows, who were maintained at the common cost. We find them in the Church of Joppa (Act_9:41), and in the Church of Ephesus (1Ti_5:3, 1Ti_5:9, 1Ti_5:10, 1Ti_5:11, 1Ti_5:16). They gave themselves to prayer and to works of mercy. Daily; καθημερινός only occurs here in the New Testament, and rarely in Greek writers; ἐφημερινός , of a daily fever, is used by Hippocrates, and may possibly have suggested the use of this rare word to Luke the physician.
Act_6:2
And for then, A.V.; fit for reasons, A.V.; forsake for leave, A.V. It is not fit; literally, pleasing; ἀρεστόν is often the rendering of áåÉè in the LXX.; e.g. Gem Act_16:6; Deu_12:28. In Exo_15:26, Deu_6:18, etc., it stands for øùÑÈéÈ , that which is right. Serve tables. The English reader should remember that the "ministration" of Deu_6:1, the "serve" of this verse, and the "deacon" which was the name of the new officers, are all forms of the same Greek word ( διακονία διακονεῖν διάκονος ). In Deu_6:4 "the ministry of the Word" is opposed to "the daily ministration" of meat. The passage gives a necessary warning to the ministers of God's Word not to spend too much time and strength upon any secular work, even though it be a work of charity. They must give themselves to the Word of God and to prayer. There are Christian laity to serve tables.
Act_6:3
Look ye out therefore, brethren, from for wherefore, brethren, look ye out, A.V.; good for honest, A.V.; Spirit for Holy Ghost, A.V. and T.R.; of wisdom for wisdom, A.V. Good report; literally, borne witness to; i.e. well spoken of. So in Heb_11:5 it is said of Enoch that "he had witness borne to him that he pleased God," and in Heb_11:4 of Abel that "he had witness borne to him that he was righteous;" and so in Act_10:22 Cornelius is said to be a man "well reported of by all the nation of the Jews." In Act_16:2 Timothy is said to be "well reported of ( ἐμαρτυρεῖτο ) by the brethren." The Spirit. The number seven was, perhaps, fixed upon with reference to the exigencies of the service, some think because there were seven tables to be supplied; and partly perhaps from seven being the sacred number, the number of completeness—seven Churches, seven spirits, seven stars, seven children (1Sa_2:5), seven times (Psa_119:164). From seven having been the number of the first deacons arose the custom in some Churches of always having seven deacons, which continued some centuries in the Church of Rome. One of the Canons of the Council of Neo-caesarea enacted that "there ought to be but seven deacons in any city," and St. Mark is said to have ordained seven deacons at Alexandria. But the needs of the Churches gradually superseded all such restrictions. Whom we may appoint. The multitude elect, the apostles appoint. The apostolate appears as the sole ministry of the Church at first. From the apostolate is evolved first the diaconate, afterwards the presbyterate, as the need for each arose (Act_14:23).
Act_6:4
Continue steadfastly in for give ourselves continually to, A.V.; in (the ministry) for to, A.V. Steadfastly. The verb προσκαρτερέω is of frequent use in the Acts (see Act_1:14; Act_2:42; Act_5:1-42 :46; Act_8:13; x. 7; see also Col_4:2). It is used of persons and things to which any one adheres closely and perseveringly, which are put in the dative case, as here. But sometimes it has the prepositions ἐν or εἰς after it, as in Act_5:1-42 :46; Hist. of Susann. 7; Rom_13:6.
Act_6:5
Holy Spirit for Holy Ghost, A.V. The mention of Stephen, and the narrative which follows leading up from Stephen's martyrdom to St. Paul (Act_7:60), show to what the writer is tending. He selects the incidents in the history of the Church at Jerusalem which connect themselves most directly with that after history which was the object he had in view. It has been thought by some that the Greek character of all seven names is an indication that they were Hellenists. Such a conclusion, however, is not warranted, as many Jews who were not Hellenists had Greek or Latin names, e.g. Paul, Sylvanus, Aquila, Priscilla, Marcus, Justus, Petrus, Didymus, etc. At the same time, it is likely that some of them were. One, Nicolas, was a proselyte. The object, doubtless, was to ensure perfect fairness of distribution of the Church charities. Stephen and Philip (Act_8:5, etc.; Act_21:8) are the only two of whom we know anything beyond their names.
Act_6:6
When they had prayed, they laid their hands on them. They did not pray without imposition of hands, nor did they lay hands on them without prayer. So in the sacraments, in confirmation, and ordination, the outward sign or rite is accompanied by prayer for the thing signified. And God's grace is given through the sacrament or rite in answer to the prayer of faith (see Act_8:15, and the Office for Baptism, the Prayer of Consecration in the Office for Holy Communion, and the Confirmation and Ordination Services). (For the laying on of hands as a mode of conveying a special grace and blessing, see Num_27:3; Deu_34:9; Mat_19:13-15; Luk_4:40; Act_8:17; Act_13:3; 1Ti_5:22; Heb_6:2.)
Act_6:7
Exceedingly for greatly, A.V. Were obedient to the faith. Compare the phrase, obedience of froth or "to the faith" (Rom_1:5; Rom_16:25). The addition of a great multitude of priests was an important incident in the Church's history, both as they were a higher order of men, and a class very liable to be prejudiced against the faith which would rob them of their importance.
Act_6:8
Grace for faith, A.V. and T.R.; wrought for did, A.V.; signs for miracle, A.V. Power (Act_1:8, note); power to work miracles especially, but also other spiritual power beyond his own natural strength (see Act_6:10). This power showed itself in the signs and wonders which he wrought.
Act_6:9
But for then, A.V.; certain of them that were for certain, A.V.; of the Cyrenians and of the Alexandrians for Cyrenians and Alexandrians, A.V.; Asia for of Asia, A.V. Of the synagogue, etc. There were said to have been four hundred and eighty synagogues in Jerusalem alone in the time of our Savior (Olshausen, on Mat_4:23). But this is probably a fanciful number; only it may be taken as an indication of the great number of such places of Jewish worship. Tiberias is said to have had twelve synagogues. Ten grown-up people was the minimum congregation of a synagogue. It seems by the enumeration of synagogues in our text that the foreign Jews had each their own synagogue at Jerusalem, as Chrysostom supposes, where men of the same nation attended when they came to Jerusalem; for the construction of the sentence is to supply before Κυρηναίων and again before Ἀλεξανδρέων the same words as precede Λιβερτίνων , viz. καὶ τῶν ἐκ τῆς συναγωγῆς τῆς λεγομένης , SO as to mean "and certain of them that were of the synagogue called of the Cyrenians," and so on. The very numerous Jews of Cyrene and of Alexandria would doubtless require each a synagogue for themselves. The Libertines were, as Chrysostom explains it, "freedmen of the Romans." They are thought to consist chiefly of the descendants of the Jews who were taken prisoners by Pompey, and deported to Rome, who were afterwards emancipated and returned to Judaea, though some (Meyer, Rom_1:1) settled in Rome. Tacitus, under the year A.D. 19, speaks of four thousand Libertini, infected with Jewish or Egyptian superstitions, as banished to Sardinia ('Annal.,' 2. 85.). Many of these must have been Jews. Josephus, who tells the same story as Tacitus, though somewhat differently, says they were all Jews ('Ant. Jud.,' 18, 3.5). The Cyrenians. Cyrene was the chief city in North Africa, and a great Jewish colony. Numbers of Jews were settled there in the time of Ptolemy Lagus ('Cont. Apion.,' 2.4), and are said by Josephus (quoting Strabo) to have been a fourth part of the inhabitants of the city ('Ant. Jud.,'14. 7.2). Josephus also quotes edicts of Augustus and of M. Agrippa, confirming to the Jews of Cyrene the right to live according to their own laws, and specially to send money for the temple at Jerusalem (16. 6.5). Jews from "the parts of Libya about Cyrene" are mentioned in Act_2:10; Simon, who bore our Savior's cross, was "a man of Cyreue;" there were "men of Cyrene" at Jerusalem at the time of the persecution that arose about Stephen (Act_11:19); and "Lucius of Cyrene" is mentioned in Act_13:1. It was natural, therefore, that the Cyrenians should have a synagogue of their own at Jerusalem. Of the Alexandrians. Alexandria had a Jewish population of 100,000 at this time, equal to two-fifths of the whole city. The famous Philo, who was in middle age at this time, was an Alexandrian, and the Alexandrian Jews were the most learned of their race. The Jews settled in Alexandria in the time of Alexander the Great and Ptolemy Lagus. The LXX. Version of the Scriptures was made at Alexandria primarily for their use. We may be sure, therefore, that they had a synagogue at Jerusalem. And of them of Cilicia. The transition from the African Jews to those of Asia is marked by changing the form of phrase into καὶ τῶν ἀπὸ Κιλικίας . There were many Jews in Cilicia, and this doubtless influenced St. Paul in preaching there, as well as the fact of its being his own native province (see Act_15:23, Act_15:41; Gal_1:21). Josephus makes frequent mention of the Jews in the wars between the Ptolemies and Antiochus the Great, with whom the Jews sided, and in consequence were much favored by him. And it is thought that many who had been driven out from their homes by the wars, and others who were brought by him from Babylonia, settled in his time in Cilicia, as well as other parts of his Asiatic dominions. Seleucus also encouraged the Jews to settle in the towns of Asia in his kingdom, by giving them the freedom of the cities and putting them on an equal footing ( ἰσοτίμους ) with Macedonians and Greeks ('Ant. Jud.,' 12. 3.1, 3). Asia; meaning the same district as in Act_2:9 (where see note). Evidence of the abundance of Jews in Asia crops up throughout the Acts (8. 16, 24, 42, 45; Act_14:19; Act_16:13; Act_18:26, Act_18:28; Act_19:17; Act_20:21). That the Jews of Asia were very bigoted we learn from Act_21:27 (see also 1Pe_1:1).
Act_6:10
Withstand for resist, A.V. This was a part of the "power" mentioned in Act_6:8.
Act_6:11
Then they suborned, etc. The resource of those who are worsted in argument is violence or treachery. Blasphemous words against Moses. It must be remembered that at this time the whole Jewish people were in a state of ill-suppressed frenzy and most sensitive jealousy for the honor of the Mosaic institutions—feelings which broke out in constant revolts against the Roman power. The accusation against the apostles of speaking blasphemies against Moses was therefore the most likely one they could have pitched upon to stir up ill will against them.
Act_6:12
Seized for caught, A.V.; into for to, A.V. And they stirred up; i.e. by means of the reports spread by the men whom they suborned, and by working upon the feelings of the people and the elders and scribes, these men of the synagogues so excited them that they obtained permission to arrest Stephen and bring him before the Sanhedrim.
Act_6:13
Words for blasphemous words, A.V. and T.R. Set up false witnesses. The similarity of Stephen's trial to that of our Lord is striking. The same set purpose to silence a true-speaking tongue by death; the same base employment of false witnesses; the same wresting of good words into criminal acts; and the same meekness and patience unto death in the righteous martyrs. Blessed servant to tread so closely in thy Lord's steps! (comp. Mat_5:11,Mat_5:12; 1Pe_4:1-19. 14-16). This holy place; the Sanhedrim sat in one of the chambers of the temple, called Gazith. This had been prohibited by the Romans, but the prohibition was in abeyance in the present time of anarchy (Lewin).
Act_6:14
Unto us for us, A.V. We have heard him say, etc. These false witnesses, like those who distorted our Lord's words (Mat_26:61; Joh_2:19), doubtless based their accusation upon some semblance of truth. If Stephen had said anything like what Jesus said to the woman of Samaria (Joh_4:21) or to his disciples (Mar_13:2), or what the writer of the Epistle to the Hebrews wrote (8. 13), or what St. Paul wrote to the Colossians (Col_2:16, Col_2:17), his words might easily be misrepresented by false witnesses, whose purpose it was to swear away his life. This Jesus of Nazareth. The phrase is most contemptuous. This ( οὗτος ), so often rendered in the A.V. "this fellow" (Mat_26:61, Mat_26:71; Joh_9:29, etc.), is of itself an opprobrious expression (comp. Act_7:40), and the ὁ Ναζωραῖος , the Nazarene, is intended to be still more so.
Act_6:15
Fastening their eyes for looking steadfastly, A.V. (see above, Act_3:4). The council would naturally all look at him, in expectation of his answer to the evidence just delivered against him. In his face, illuminated with a Divine radiance, they had an answer which they would have done well to listen to (for the brightness of an angel's face, comp. Mat_28:3; Dan_10:6; Rev_10:1, etc.).
1. Never despise other people's grievances or make light of them because they do not affect you. Especially let no pastor of a flock underrate the temporal and personal vexations of any parishioner who may lay them before him. To poor people even small losses seem very serious things. And if to the sense of loss there is added a sense of injustice or unfairness, the murmurs are very real, and represent deep-seated wounds. They must be kindly and judicially attended to.
2. Again, all, and especially the clergy, should feel the full importance of impartiality in dealing with their people. Favoritism in dispensing charity or even pastoral care must be resolutely eschewed, nobody must be "neglected" because others are preferred. Murmurs are not always loud; but be sure that any unfair or supercilious treatment will rankle in the breast; that, if extended to classes, it will make a serious crack in the unity of the Church; and that it effectually prevents those who think themselves unfairly treated from reaping any profit from the ministrations of those by whom they think themselves so treated.
3. Lastly, the example of the apostles in this matter teaches those in authority not to attempt to do everything with their own hands, and not to be jealous of having able coadjutors to do the work thoroughly which they themselves of necessity can only do imperfectly. In leaving the choice of the new deacons to the congregation at large, instead of selecting them themselves, they showed a thoroughly liberal and wise spirit, and have left a lesson to the Church in all ages to trust the laity with all fitting power, and to evoke the latent energies of the body, by giving to every capable person some work to do for the glory of God and the welfare of his people.
Act_6:9-15
I. THAT PROSPERITY BRINGS DANGER TO A CHRISTIAN CHURCH AS WELL AS TO INDIVIDUAL SOULS. "When the number of the disciples was multiplied there arose a murmuring" (Act_6:1). Enlargement often brings with it pride, or false confidence, or sloth, or worldliness. It is a "slippery place," where there is great danger of falling. It is frequently the condition of disagreement and even serious discord. When the number is small and the band feeble, each member of the community feels that he must stand by the rest, and let all his strength be put out in advancement of the common cause; but when there is a consciousness of strength, the sense of responsibility is lessened, and men permit themselves to indulge a spirit and to manifest signs of impatience, querulousness, complaint. But no Christian Church can afford to have any of its members introduce the discordant note. It may, indeed, be lost and silenced in the harmonies which prevail; but it may throw everything out of tune and be the beginning of endless dissonance and dire confusion.
II. THAT THE HARMONIOUS ACTION OF THE CHURCH IS LARGELY DEPENDENT ON THE WISE APPORTIONMENT OF ITS FUNCTIONS. It is not reasonable that we [the apostles] should leave the Word of God and serve tables" (Act_6:2). It was altogether undesirable that the apostles of Christ, who were charged with such high functions, should expend their strength and time in small monetary arrangements. They would probably do that ill when they might be doing their own proper work admirably. They wisely divided the duties of the Church into two different parts, of which they would take one, and leave the other to those whose habits and faculties made them suitable for its discharge: then all went well. If we do not assign functions with discretion, all affairs will speedily be out of joint; the machinery will work with the maximum instead of the minimum of friction. Let the minister take his post or posts, and there be found in full activity; let the other officers have theirs, and keep them. Let activity be well directed, and there will be peace as well as fruitfulness.
III. THAT THE OFFICERS OF THE CHURCH OFTEN DO WELL TO CONSULT THE COMMUNITY INSTEAD OF SETTLING EVERYTHING THEMSELVES. "The twelve called the multitude … and said,… look ye out," etc. (Act_6:2, Act_6:3). The members of the Church should remember that affairs are greatly expedited, order maintained, and peace preserved by their delegating much business to a few chosen men; on the other hand, the leaders should remember that even the inspired apostles of our Lord did not stand upon their dignity as such, but consulted "the multitude of the disciples," and that what they did with propriety we may do with advantage.
IV. THAT EVEN FOR THE HUMBLER DUTIES OF THE CHURCH SOME STERLING CHRISTIAN GRACES ARE NEEDFUL. The seven men now appointed "to serve tables" were to be "men of honest report, full of the Holy Ghost, and wisdom" (Act_6:3); i.e. they were
(1) to enjoy a good reputation;
(2) to be spiritual men in whom God dwelt by his Spirit;
(3) to be men of prudence and capacity.
They who do not possess these qualifications have no right to expect any position in the Church of Christ. Without the confidence and esteem of their brethren they could not make a good beginning; without Christian character they would be out of place altogether; without requisite gifts of the understanding and disposition they would certainly not make a good ending.
V. THAT WE MAY EXPECT MINISTERIAL FIDELITY TO BE FOLLOWED BY ABOUNDING AND EVEN SURPRISING TRIUMPHS. When the apostles were relieved of other more secular duties, and "gave themselves continually to prayer, and to the ministry of the Word" (Act_6:4), then "the Word of God increased" (Act_6:7); then came abounding success—"the number of the disciples multiplied greatly;" surprising success—"a great company of the priests were obedient to the faith." It does not necessarily follow that ministerial faithfulness will be attended with such results; prayerlessness, or discord, or inconsistency on the part of the members may defeat the exertions of the holiest and ablest minister of Christ. But, nothing being in the way, the Church itself being in sympathy, an earnest, faithful ministry will witness very blessed spiritual results—
(1) some that will rejoice,
(2) and some also that will surprise the hearts of the holy. There will be added unto the Church many, and of these some who seemed utterly and hopelessly removed, by their prejudices, their temporal interests, the heinousness of their wrong-doing, or their long continuance in sin.—C.
Act_6:8-15
I. THAT THE FAITHFUL DISCHARGE OF THE LOWER DUTY WILL LEAD TO ENTRUSTMENT WITH A HIGHER ONE. (Act_6:8, Act_6:9.) Stephen, having acquitted himself well as a deacon, and showing powers of speech and argument, was encouraged to visit the synagogues, and there "dispute" on behalf of Christian truth. And not only so, but God honored him as the channel of his Divine healing power, and he "did great wonders and miracles among the people" It is always wise to begin at or near the bottom of the scale; to do the simplest thing well, and then rise to that which is next above it. It is well, in Christian service as in secular callings and in the affairs of state, to go through the various grades until the higher and perhaps the highest are reached. Faithful work in a humbler sphere will fit for useful and honorable service in a higher; this is true of our life on earth, and will doubtless prove true respecting the life which is to come (Mat_13:12; Luk_16:10).
II. THAT IS THE SERVICE OF CHRIST WE MUST DEPEND FOR POWER WITH MEN ON GRACE FROM GOD. Stephen was full of" grace and power" (Act_6:8); full of power with men because full of grace from God. From the Divine resources there came down heavenly influences into his soul—illumination, sanctity, zeal—and he was strong to interest, to instruct, to convince, to persuade. We shall remain unsuccessful as workers for Christ, however great our natural gifts may be, except we have grace from on high to penetrate and possess our soul, and we be endued "with all might by his Spirit in the inner man."
III. THAT CHRISTIAN CONTROVERSY HAS ITS PLACE IN SACRED SERVICE. Stephen "disputed" with the Hellenistic Jews in the synagogues (Act_6:9), and so effectively that "they were not able to resist the wisdom and the spirit by which he spake" Statement of Christian doctrine and enforcement of Christian truth may take higher rank, in usefulness, than the defense of Christian theology; but the latter has its place in the field of sacred service, and those who work elsewhere should not disparage or decry it. Everything in its time and in its turn.
IV. THAT ERROR, WHEN IT IS SEATED IN THE SOUL, IS OFTEN ONLY AGGRAVATED BY THE EXHIBITION OF THE TRUTH. (Act_6:11-14.) These men who were in the wrong, instead of being enlightened and benefited by Stephen's forcible exposition, were led into folly and sin. They hired others to give testimony which was virtually if not literally false, and they did their best to compass the violent death of the man who was seeking to lead them into the kingdom of truth and life. When men are not only wrong in theory, but also bad at heart, interested in maintaining that which is false, any endeavor to enlighten them will often fan the flame of their folly and rouse to its fullest exercise the perversity which is in their souls.
V. THAT DEVOTEDNESS IS SOMETIMES RADIANT WITH HEAVENLY BRIGHTNESS. (Verse15.) We may Continue to dispute whether the "angel-face" of Stephen was natural or supernatural radiance. It matters little; but it is of consequence to know that the higher Christian graces will write their sign upon our countenance. As sin makes its sad and shameful traces on the frame, so purity, faith, love, devotion, will make the face to be aglow with heavenly light. Nothing but a devoted Christian life could give us such angel-faces as some of those which we see worshipping in our sanctuaries and laboring in our holy fields of love.—C.
1. It arose between the Hellenists and the Hebrews, members of the same nation, of the same blood, of the same Church, but of different places of birth, education, and, above all, of different languages. Language is, perhaps, the greatest divider between man and man. So many of those associations which govern the mind are rooted in the sound of our native tongue. We may notice that Christianity reconciles the difference of the Palestinian Jew and the Greek-speaking Jew; the Book, the New Testament, is the thought of the Jew in the tongue of the Greek.
2. It was on a question of pecuniary benefit. Most disputes of the bitterest kind in the family life turn on questions of money—property and its distribution. Hence the Christian duty of strict justice and exactitude in all dealings with the goods of this world.
3. Jealousy was at the root of the strife. No feeling more painful than the sense of neglect and of the preference of others. All Christian principle is rooted in love, which alone can conquer jealousy. All Christian graces are but forms of the "love that seeketh not its own." Love must seek to remove this "root of bitterness," which otherwise will trouble many and pollute the pure flow of peace in the Church.
II. THE CALLING TOGETHER Or THE CHURCH. To the sense and piety of the multitude the appeal of wisdom and of justice may ever be safely made. But without strong leading, even Christian congregations may become scenes of anarchic passion. It is composed of many wills. If none is present to represent with conscientiousness and firmness the will of the Head of the Church, nothing but confusion can be expected. When that will is clearly apprehended, and the duty thence arising firmly laid down, the majority, if not the whole, will be found ready to obey. Such was the case at Jerusalem.
III. THE COUNSEL OF THE APOSTLES.
1. The division of Christian functions is necessary. It is not "pleasing," either to the Head of the Church or to the judgment of its enlightened members, that callings and duties should be confused; above all, that the higher calling should suffer in efficiency from being joined with a lower. The "Word of God," or thought and utterance in the Church—the Christian ministry in the special sense—was the special function of the apostles. The "serving of tables" was another kind of function, evidently important and necessary. Bat for the two to be fixed in the same persons would have been a want of congruity, or of harmony. For the ministry of the Word freedom from the distractions of business is peculiarly necessary.
2. The central function in the Church is that of the teacher. If this languish or be in any way fettered, the life of the congregation must suffer. It demands a whole man and whole energies. The resolve of the apostles is, therefore, to persevere in prayer and in the ministry of the Word. These two words sum up the life of the preacher. By prayer he draws from the fountain of truth and Divine strength; and in preaching he gives forth that which he has thus received. Without the inner communion with God there can be no power to prevail over the hearts of men.
3. Directions for the appointment of deacons. Seven are to be selected; the number has sacred associations, which were doubtless helpful to the mind. A sevenfold band symbolizes strength, Divine presence and assistance.
(1) They are to be "full of the Spirit "—an expression which cannot be defined, but the meaning of which can be felt. Divine presence in the soul is ever indefinable, and is known by its effects on the tone of the man, and on the energy, the gentleness, and persuasiveness of his speech and action.
(2) They are to be wise men—who are always needed for tasks so delicate as that here assigned them. Goodness and sense: these are the great qualities needed in Church officers every day. Neither weakly good men nor merely shrewd men fulfill the desired qualifications.
IV. THE ELECTION. The counsel of the apostles is approved unanimously; and seven brethren are chosen out and presented to the apostles, who ratify the choice of the Church by the devout ceremony of the imposition of hands.
1. The eminence of Stephen. He is specially mentioned as "full of faith and of the Holy Spirit." Faith, a most comprehensive word in the New Testament, may mean here either constancy, fidelity, or the habit of the living and strong believer. But really the two meanings unite. The believing man in the genuine Christian sense is alone the true, the steadfast man. The trustworthy man is so because he himself is a truster in God. He who has no certain faith in the Divine is no object of human confidence.
2. The obscurity of useful lives. Except of Philip, of whom we have an after glimpse, nothing is known of these worthies (Act_8:5, Act_8:26; Act_21:8). "He has not lived amiss whose life and death have escaped the notice of the world," said the Roman poet. The "path of a hidden life" is the lot of most Christians. A niche in the temple of fame is not set as an object of Christian ambition; but the approval of the Divine Master is.
3. There may be good service without the title of servant. These men had no official designation of "deacons." They were simply "the seven." It is good to resist the weakness for titles and for status in the Christian Church. Good men and useful are sometimes spoiled when these imaginary distinctions are placed upon them. So susceptible is our fancy that, as dress seems to magnify our personality, so does the consciousness of office and rank. We cannot crush vanity by the singularity of dropping titles; it will nestle just as well under the affectation of plainness. But the simplicity of this example may remind us that there is a danger in vanity for the ministers of Christ of every degree.
V. THE SUBSEQUENT CONDITION OF THE CHURCH. It is sketched in three features.
1. The growth of the Divine Word. The Logos, or Word, of God is a very wide expression. It includes all spiritual activity and all expressions of it. The meaning, then, is that there was a great growth of spiritual thought and life. And this by the Divine favor as human means. When the affairs of any Church are conducted in the spirit of wisdom and love, this blessing may be expected. It is foolish to expect manifestations of growth and prosperity where these have not been sought and wrought for.
2. Growth of numbers. Which is one of the most obvious marks of success. The popular reception of a new creed is a mark of its adaptation to the wants of the many. But we must not infer that the unpopularity of a principle, or a person, or a teaching condemns it. There is a popular and an unpopular side to all truth. The divinely winning aspect of Christianity is not always to be seen; and there are days when the faithful must struggle with discouragement. The prophets with their lofty teaching complained that their report was not believed. The gospel, when seen to be the source of peace, prosperity, and wealth, is readily believable; not so widely so when it asks for sacrifice and leads to suffering.
3. The submission of the priests. This was most significant of all. Ecclesiastical orders are the most stubborn in resistance to change; priests the most conservative of religionists, as prophets are the friends of advance and of freedom. The giving way of the priests was indeed a remarkable triumph of Christ and his gospel. The evidence of the facts, the present facts, was too strong to be resisted. The evidence of a religion lies at last in its power to help and Mess the life of society. So long as this evidence is presented by the Church "apologies" for Christianity will for the mass of men be quite unnecessary.—J.
Act_6:8-15
II. HIS ACTIVITY DESCRIBED. He wrought "signs and wonders" of an extraordinary kind among the people. The Jew craved signs and wonders, and from long habit and education was accustomed to see in these the great evidence of a Divine mission. But true faith is never without power to work some kind of wonders. Moral wonders are the most impressive and the most evidential.
III. THE RISE OF OPPOSITION TO HIM. Jealousy as usual, and envy, must have prompted it. The most fruitful lives invite most criticism. "Stones are not thrown except at the fruit-laden tree," says the proverb.
1. Its character: disputatious. School wit and wisdom are brought to bear against him. When facts cannot be denied, nor made the foundation of charges, fancies are found to be convenient as material of attack. The man who is mighty in deed shall, if possible, be shown an imbecile in argument, a tyro in knowledge. But there are more things in heaven and earth than are dreamt of in school philosophy; and the power of God and wisdom of God in his servants set at naught the "disputer" of the world.
2. Its failure. The dialecticians were met by simple spiritual wisdom. It was a plain story that Stephen had to tell; its very simplicity and dignity foiled these debaters.
IV. FALSE ACCUSATIONS. From sophistry to positive lies it is an easy step. If dishonesty is in a man's use of words and arguments, he will be likely to carry it out in deeds. If we bribe our reason in the interests of passion, why should we hesitate to corrupt the minds of others? Bribed testimony may produce a great effect for a time. It can craftily be made closely to resemble the truth. If a teacher upholds the spirit of Scripture, he may be represented with the ignorant as despising its letter. The charge of "speaking evil against Moses and God" must have been made color-able. Stephen taught that the old dispensation was in decay, and that the temple must pass away. This was easily misrepresented as speaking against the temple and the old institutions. The institutions of God are living, therefore must grow, and change their forms from age to age. To assert the necessity of change may be perverted to mean the assertion of the necessity of overthrow. The highest teaching is ever most liable to misrepresentation. It cannot respect men's vested interests. And interest, with all the "hell-deep instincts" which rally in support of it, can ever find plausible arguments against the innovator. Stephen's experience repeats that of Jesus and anticipates that of Paul.
V. SUCCESS OF THE PLOT. The people were deeply moved; the temple and all its sacred associations in religion and national feeling were threatened, as they thought. The Sanhedrim, the "elders and scribes," trembled for their power. Stephen was apprehended and brought before them. The false witnesses repeat their story. Though doubtless verbally true, it was in spirit false. That Jesus of Nazareth should "dissolve the sacred place and change the old religious customs" was indeed the sublime truth in a sentence. Christianity dissolves Judaism—by fulfilling it. To break up one home to found another is not to destroy the first home. To cast off an old garment because a new one is needed and at hand, is not to discredit the old. Destruction absolute and final is different from abolition with a view to progress. The witnesses were thus near to the truth, yet far from it. When opposites meet, the idea of dissolution and that of life, the hall-truth may be the most malicious of lies.
VI. THE DEMEANOUR OF STEPHEN. It was a moment of great trial. The people were now again united with their rulers. The Sanhedrim no longer feared to go against the general feeling. It was "Stephen against the world." Among all the eyes fastened upon him there was probably no friendly glance. Yet at this moment, like the sun breaking through the blackness of a thunder-cloud, a glory of unearthly splendor irradiated the brow of the witness. In such moments God chooses to show his love to his chosen. Forsaken—not forsaken; cast down—not destroyed; fettered and hemmed in on every side—yet free; such is the experience of the soul that confides in God. It throws itself in the extremity of its helplessness at the feet of God—nay, upon his very breast. Never do we know what heights and depths are in the kingdom of spirit, till we are thrust into them by the frowns or the force that bars all other ways. The spirit touches its height of triumph and joy in the very moment when the man to outward appearance is lost. And there are brief moments when God reveals his presence in a manner not to be forgotten on that noblest of his mirrors, the human countenance. God's eagles rise in the storm; his stars shine in the darkest night. Compare the face of Stephen with that of Moses (2Co_3:7, 2Co_3:8). We learn from Stephen:
1. The might that comes to man through faith and the Holy Spirit; ability to work, to witness, to suffer.
2. The glory of the martyr. Accused, God favors him; slandered, the truth is illustrated by him; overcome and overclouded, he rises and he shines like the sun in his strength.—J.
1. The increase of officers was the natural outcome of increase in number of disciples, illustrating the great principle that the life of Christianity develops the organization and not depends upon it.
2. The spirit of charity was the underworking cause of the need of more rule. Had there been little to distribute, there would have been no ground of complaint.
3. The Jewish element was still uppermost in the Church. It was as yet an unordered community; but the two principles of care for the weak and equality among brethren were there to be appealed to.
4. The apostles, while guiding the Church with inspired wisdom, usurped no authority as rulers, claimed distinction only as servants of the Lord, called the whole body of believers together, and committed this first distinct act of constitutional appointment to the free vote of the Church as a whole.
5. The men elected were the best men spiritually as well as in adaptation to the special office.
6. The whole transaction was an appeal to Divine direction, being carried through in the spirit of prayer and in dependence on the apostolic superintendence of the Church which was instituted by Christ himself.
7. The deacons' office was instituted for the relief of the spiritual officers of the Church. The ministry of the Word is chief in importance. The "serving tables" requires character, wisdom, spiritual gifts, but is separated from the higher offices of prayer and preaching. The deacons are "business" officers.
8. Nothing should be done in the Church except by spiritual men, in dependence on Divine direction sought by prayer, and in harmony with that form of Christian life already appointed.—R.
Act_6:1
I. THE NECESSARY INFIRMITIES OF CHURCH LIFE Call be made opportunities of great blessing.
1. Let nothing be neglected, either wants or murmurs, but all promptly and wisely considered and prayed over.
2. Call out the gifts of the people. No one knows what he cannot do. A Church's extremity is often God's opportunity.
3. Keep the spiritual and the secular as far as possible in their right places. Let not the business claims oppress the minds which should be free to study the Word of God. Aim at the development of the Church's knowledge and devotion as supreme.
II. GOD'S WONDERFUL CARE OF HIS PEOPLE; overruling; inspiring; by means of individual instances and comparatively trivial occasions, providing great precedents and rules and guiding facts, which extend their influence over the whole world. So in the order of his providence throughout. As humanity develops new capacity and function manifested.—R.
Act_6:4
I. FUNCTIONAL, FAITHFULNESS. "Each in his office wait."
1. Apostles held an exceptional position, but in all main respects examples of singleness of mind and wisdom.
2. Distinguish between faithfulness in office and officialism. Special gifts adapted to special work; should be stirred up.
3. The hope of the Church is in the spirituality of its ministers. If they lower the conception of their office and regard themselves as mere popular leaders, they let in a flood of evils both into the pulpit and into the Church.
II. The WORLD'S CONVERSION IN THE HANDS OF GOD'S PEOPLE. The chief agency—prayer and the ministry of the Word. Charity secondary, not primary. Philanthropy is not a substitute for Christianity. The apostles put their own office as preachers before that of the deacons. In these times a temptation to put the "tables," the bodily necessities, before the spiritual wants. We must wait for results, but Christ understood the work of his Church. Stand by the apostolic method, and the end will vindicate it. The world must be changed by spiritual forces. The Church must use all the material and social advantages supplied, but not as though they were sufficient by themselves; "By my Spirit, saith the Lord."—R.
Act_6:7
I. THE FIELD in which such fruits were gathered—Jerusalem and neighborhood.
1. In some measure prepared for the new seed. God works by a deeply laid method of orderly progress The gospel the beginning of the new world because it was the end of the old; taking up into itself all that was really Divine m Judaism.
2. Broken up by the new ministry, so different from that of scribes and Pharisees.
3. A continuation of Christ's own work, upon the basis of the great facts of his history.
II. THE LABOURERS.
1. Apostles. Their spirit and method adapted to achieve spiritual success; informal; earnest; devout; inspired. Accompanied with miraculous attestation.
2. The multitude of believers. All spoke more or less. Their fellowship was an eloquent fact. Their order and self-denial and separation from the world.
III. THE HARVEST.
1. Large. Immense population of Jerusalem; continually changing.
2. Representative of the future. The center of religious life, sending streams of light over the world; devout men of all nations. Special adaptation of the Jewish mind to preaching. Knowledge of the Old Testament. Connection with Greek through Alexandria, with Latin through Rome.
3. Wonderful. Overcoming Jewish prejudice; winning many of the priests, notwithstanding opposition and persecution; foretelling the downfall of Judaism. Multiplication of disciples a spiritual fruit. Let God add to the Church. Preserve the distinction between the Church and the world.—R.
Act_6:8-15
I. THE DIVINE WITNESS. Stephen.
1. Natural gifts; Jewish training; Hellenistic. Union of faith and freedom.
2. Special gifts of the Spirit. Leader of the seven. "Grace and power." Wrought wonders and signs. The wisdom and spirit; raised the highest by Divine afflatus.
II. THE OPPOSING JUDAISM.
1. From the foreign synagogues. Therefore probably not so much on the ground of a narrow Pharisaism, but as a resistance of the Holy Spirit's manifestations in the spirit of rationalism and literalism.
2. The resort to the Sanhedrim, already leagued with the Sadducees, and therefore kindred with the Alexandrian latitudinarians. Instructive as showing that Judaism was going off into rationalism, as it still does. 3. The falsehood and the violence which wrought in the persecution. Suborned men. Appeal to the Pharisaic party, though the synagogues had no real sympathy with them. They were not really guardians of the Mosaic customs. People, elders, scribes,—all stand up by the Alexandrian party.
III. THE MIRACULOUS TESTIMONY OF GOD TO HIS SERVANT. His face "as the face of an angel" (cf. the similar manifestation on the face of Moses).
1. Spiritual manifestation appealing to faith.
2. Testimony to the purity and angelic character of Stephen.
3. Contrast between the heavenly anti the earthly in the men, the methods, the doctrines, and the final results.—R.
I. What may be called THE FIRST EFFORT OF THE CHURCH TO PUT ON FORM. Effort though it was, there can be little doubt that it was most unconscious of its nature. The occasion, interesting from a merely historical point of view, is much more so from a moral point of view. Hitherto the brief and wonderful career of the Church had been all "spirit and life"—stem and bough and twig all concealed beneath flower and fruit. Suddenly, however, the rudiments of organization commence to be seen; and it was a consequence of some of the less lovely aspects of human nature. These do not fail to thrust themselves into notice at a time one would have most desired their absence, and while they labor under the rebuke of many a faithful suggestion of Christian feeling and principle. Plainly up to this time the apostles had themselves distributed the offerings that had been laid at their feet (Act_4:35; comp. with Act_6:2), availing themselves of just such help as might offer. Inspired apostles could not do everything. Though "murmuring" might not be lovely, and very probably was not so now, yet, as they recognize some foundation for it, they proceed to propose a remedy (cf. Exo_18:13-26).
II. HOW IT WAS GUIDED BY APOSTLES INSPIRED.
1. They summon the whole body of the disciples together, and point out to them the aspects of the case.
2. They throw upon this body of disciples the responsibility of choosing those he