Acts 6

Acts 6, Persecution Moved Beyond the Apostles

1 Now in those days, when the number of the disciples (new believers in the process of discipleship) was multiplying (growing rapidly), there arose (developed in the church family) a complaint against the Hebrews by the Hellenists (Greek speaking Jews) [1], because their widows (as a whole—insinuating that this was intentional) were neglected in the daily distribution.  (So whether this situation was instigated by Satan or not, he certainly would try to capitalize on it.)

We are told in 1 Timothy 5:3 to, “Honor widows who are really widows.”  The KJV says “that are widows indeed.”

Honor … means “to show respect or care,” “to support,” or “to treat graciously.” It encompasses meeting needs, including financial ones (cf.. Matt. 27:9)…

The church [then] is not obligated to support all widows, only those who are widows indeed. Not all widows are truly alone and without means. Some have resources left them by their husbands or through their remaining family or friends. They do, however, need the spiritual comfort and care of the church. Financial support is to go to those completely alone and without necessary resources for daily life.

[1 Timothy 5:8 – If anyone does not provide for his own, and especially for those of his household, he has denied the faith and is worse than an unbeliever.]

It is a sad commentary on our society that the number of bereft women in need of support is rising. The disintegration of the family not only creates more such women, but destroys the network of family support they depend on. The loss of that support will increase the burden on the church in the years ahead. That does not, however, alter the church’s responsibility. Churches will have to look honestly and carefully at how much money they are spending on activities that have no biblical mandate. Such activities spend money that is then not available for widows.[2]

 2 Then the twelve (as this complaint eventually reached the 12 disciples) summoned the multitude of the disciples (the congregation of new believers) and said, “It is not desirable (meaning right or proper for us) that we should leave the (preaching, teaching and studying of teh) word of God and serve tables (to become involved in food or money distribution for the widows).

It may be helpful to note that the word for tables, [tra—pay-za] trapeza, can mean “a table or counter of a money changer,” or “money matters,” as well as an eating table (cf. such use in Matt. 21:12; Luke 19:23). To involve themselves in the details of serving meals and handling money matters would take them away from their calling.[3]

They [the disciples] would let nothing, however pressing, distract them from those duties. They said, in effect, “You serve the tables and we will serve the Word.” Paul was concerned that the needs of the poor be met (Rom. 15:26; 2 Cor. 8–9), but never wanted to be distracted by the details [of the actual distribution of the food] (1 Cor. 16:1–4).

Many in the ministry today have left the emphasis on prayer and the Word of God. They are so involved in the administrative details of their church that they have little time left for intercession and study. Yet pastors are given to the church “for the equipping of the saints for the work of service, to the building up of the body of Christ” (Eph. 4:12). Their calling is to mature the saints so they can do the work of the ministry. By neglecting that calling, they doom their congregations to languish in spiritual infancy. Programs are no substitute for the power of God and His Word. Those whom God has called to the ministry of prayer and the Word must make it their priority.[4]

 3 Therefore (sense we must not be distracted from our determined ministry, you must step up to yours), brethren, seek out from among you (the church family, who is to do the work of this ministry) seven men of good reputation (of proven integrity, who are well known for being honest), full of the Holy Spirit (obviously and habitually yield to the Spirit’s guidance) and wisdom (who possess a rich theological foundation as well as knowing how it applies to everyday life), whom we may appoint over (to oversee) this business;

This brief verse lists five required characteristics for those appointed to [lead] church ministry.

  1. First, those who would lead the church must be men. Women certainly have vital roles to fill (cf. Titus 2:3–5). In the early church, such women as Dorcas, Lydia, Phoebe, Priscilla, and Philip’s daughters were greatly used by God. Nevertheless, God’s design for the church is that men assume the leadership roles (1 Cor. 11:3, 8, 9; 14:34; 1 Tim. 2:11–12).
  2. A second requirement is that they be from among you. That indicates more than the obvious truth that those who lead the church must be believers. … A church committed to the ministry of edifying and equipping its members will not have to look elsewhere for its leaders.
  3. A third requirement for leaders is that they be men of good reputation. They must be men of integrity, above reproach, as is required of elders and deacons in 1 Timothy 3 and Titus 1. Servants must set an example of godliness for their people to follow. And they must be qualified spiritually regardless of their position in the world or their human ability.
  4. Those who would lead the church must also be full of the Spirit. They must be fully yielded to His control in every area of their lives. Such men were Stephen (Acts 6:5) and Barnabas (Acts 11:24).
  5. A final requirement is that they possess wisdom. They must have biblical and theological knowledge, and the practical wisdom to apply biblical truth to the situations of everyday life. They must be men of sober, righteous judgment. First Chronicles 12:32 describes some wise leaders of Israel as “men who understood the times, with knowledge of what Israel should do.” Such men does God call to serve His church.[5]

4 but (as for us 12) we will give ourselves continually to (focus the majority of our attention to) prayer (maintaining close and intimate communication with our Lord) and to the ministry of (preaching, teaching and studying of) the word.”

The greatest proclaimer of God’s Word who ever lived, the apostle Paul, was a man devoted to prayer.

  • He assured the Romans that “God, whom I serve in my spirit in the preaching of the gospel of His Son, is my witness as to how unceasingly I make mention of you always in my prayers” (Rom. 1:9–10).
  • He told the Ephesians “[I] do not cease giving thanks for you, while making mention of you in my prayers,” (Eph. 1:16).
  • To the Philippians he wrote, “I thank my God in all my remembrance of you, always offering prayer with joy in my every prayer for you all” (Phil. 1:3–4).
  • Paul also prayed constantly for the Colossian church: “For this reason also, since the day we heard of it, we have not ceased to pray for you and to ask that you may be filled with the knowledge of His will in all spiritual wisdom and understanding” (Col. 1:9).

Paul’s passion for the Word was equaled only by his devotion to prayer.[6]

The apostles’ pledge to devote themselves to their ministry set the pattern for all to follow. The ministry demands total commitment, everything a man has to give. There is no substitute for hard work and discipline. A young man once said to the gifted expository preacher of God’s Word Donald Grey Barnhouse, “I’d give the world to be able to teach the Bible like you.” Looking him straight in the eye Dr. Barnhouse replied, “Good, because that’s exactly what it will cost you.”[7]

5 And the saying pleased (satisfied) the whole multitude (both sides [the Greek and Hebrew speaking Jews] concerning both issues [the Apostles roles and responsibilities and the church family’s]). And they chose Stephen (who would take the gospel beyond Jerusalem and would later be martyred in chapter 7), a man full of faith and the Holy Spirit, and Philip (He took the gospel to the Samaritans (8:4–25), and to the Ethiopian eunuch (8:26–40). Four of his daughters became prophetesses (21:8).[8]  Nothing definite is known of the other five men), Prochorus, Nicanor, Timon, Parmenas, and Nicolas, a proselyte from Antioch (all being Greek names, they may have all been Hellenists), 6 whom they set (presented) before the apostles; and when they had prayed, they laid hands on them (affirming and authorizing them in the work of the widows in the church).

7 Then (having avoided a church split and the church family faithfully fulfilling their roles and responsibilities in the church) the word of God (continued to) spread, and the number of the disciples (new believers) multiplied greatly in Jerusalem, and a great many of the priests were obedient to the faith.

Stephen Accused of Blasphemy

8 And Stephen, full (personally and noticeably) of faith (meaning here full of God’s Spirit and blessing) and power (God’s abilities, through which Stephen), did great (large, incredible) wonders and signs (miracles) among the people.

Stephen was truly an example of God’s presence and activity on the earth for all to see and be attracted to.

Interestingly Stephen was “full of” or controlled by five factors: the Spirit, wisdom, faith, grace, power (Acts 6:3, 5, 8).[9]

9 Then there arose (came on the scene) some from (the organization) what is called the Synagogue of the Freedmen (Cyrenians, Alexandrians, and those from Cilicia and Asia) (The Feedmen “were the descendants of Jewish slaves captured by Pompey in 63 b.c.. and taken to Rome. They were later granted their freedom and formed a Jewish community there.[10]), disputing with Stephen, (engaged him in a formal debate).  10 And they were not able to resist (stand against, cope with) the wisdom (from above, from God) and the Spirit (which may mean the Holy Spirit or Stephens zeal) by which he spoke. 11 Then (unable to defeat Stephen fairly) they secretly induced (hired, bribed) men to say, “We have heard him speak blasphemous (reviling, slanderous) words against Moses (which would include the law) and God (Himself, the giver of the law).” 12 And they stirred up the people (other people in general), the elders, and the scribes (other members of the local Sanhedrin); and they (collectively) came upon him, seized him (the idea here is they came upon Stephen with great “violence,” like a wild animal leaps upon an unsuspecting prey and sinks its fangs into its flesh), and brought him to the council (to stand in judgment as the disciples had done earlier). 13 They also set up false witnesses who said, “This man does not cease to speak (meaning continually speaks) blasphemous words against this holy place (the temple) and the law (of Moses); 14 for we have heard him say that this Jesus of Nazareth (the word “this” expresses their disdain for Christ) will destroy this place and change the customs which Moses delivered to us,” (these are the same lies they expressed about Jesus before they convicted Him.) 15 And all who sat in the council, looking steadfastly at him (staring at, were transfixed upon him), saw his face as the face of an angel (like Moses’, with a supernatural radiance).

Jesus didn’t come to earth to make man a better person.

Jesus came back to earth to resurrect man from the dead.

  • No amount of miracles will change a person’s hard heart.
  • No amount of truth will change a person’s hard heart.
  • Not even God’s presence (radiant face) will change a person’s hard heart.

Unless God draws a lost soul to Himself and the Holy Spirit convicts him or her of their sin, he or she will never ask for forgiveness and salvation.

[1] Unlike the native or Palestinian Hebrews, their native language was Greek, not Aramaic or Hebrew. They used the Septuagint instead of the Hebrew Scriptures. While remaining loyal to Judaism, they had absorbed some of the Greek culture that surrounded them. That made them suspect to the Palestinian Jews, especially the Pharisees. “According to the Talmud, Pharisaism made little secret of its contempt for Hellenists … they were frequently categorized by the native-born and assumedly more scrupulous populace of Jerusalem as second-class Israelites.”  (MacArthur, J. (1994). Acts (177). Chicago: Moody Press.) [So you can see why Satan would try to make trouble here.]

[2] MacArthur, J. (1995). 1 Timothy (196–197). Chicago: Moody Press.

[3] MacArthur, J. (1994). Acts (178). Chicago: Moody Press.

[4] MacArthur, J. (1994). Acts (178). Chicago: Moody Press.

[5] MacArthur, J. (1994). Acts (180–181). Chicago: Moody Press.

[6] MacArthur, J. (1994). Acts (178–179). Chicago: Moody Press.

[7] MacArthur, J. (1994). Acts (179). Chicago: Moody Press.

[8] MacArthur, J. (1994). Acts (182). Chicago: Moody Press.

[9] Walvoord, J. F., Zuck, R. B., & Dallas Theological Seminary. (1983-). The Bible knowledge commentary : An exposition of the scriptures (Ac 6:8). Wheaton, IL: Victor Books.

[10] MacArthur, J. (1994). Acts (192). Chicago: Moody Press.