Luke recorded the events of this section (3:1-6:7) to document the continued expansion of the church and to identify the means God used to produce growth. In chapters 3-5 the emphasis is on how the Christians' witness brought them into conflict with the Jewish leaders.
Opposition to the Christians' message first came from external sources, particularly the leaders of Judaism.
As was true of Israel when she entered Canaan under Joshua's leadership, failure followed initial success. The source of that failure lay within the company of believers, not their enemies.
"The greater length of the story of Ananias and Sapphira should not lead to the conclusion that it is the important incident, the preceding section being merely an introduction to give it a setting; on the contrary, it is more likely that 4:32-35 describes the pattern of life, and is then followed by two illustrations, positive and negative, of what happened in practice."247
God's power manifest through the apostles in blessing (3:1-26) as well as in judgment (5:1-11) made an increasingly powerful impact on the residents of Jerusalem. The Jewish leaders increased their opposition to the apostles as they had increased their opposition to Jesus. Luke preserved the record of the developing attitudes that resulted. The Sadducees became more jealous and antagonistic, the Pharisees chose to react with moderation, and the Christians gained greater joy and confidence.
The scene shifts back to life within the church (cf. 4:32-5:11). Luke wrote this pericope to explain some administrative changes that the growth of the church made necessary. He also wanted to introduce the Hellenistic Jews who took the lead in evangelizing the Gentiles. Their activity began shortly after the event he recorded here.
In this chapter we see two of Satan's favorite methods of assailing the church that he has employed throughout history: internal dissension (vv. 1-7) and external persecution (vv. 8-15).
6:1 The number of the disciples of Jesus continued to grow. This is the first mention of the word "disciple"in Acts where it occurs 28 times. The word appears about 238 times in the Gospels but nowhere else in the New Testament. This is probably because when Jesus was present, or had just departed to heaven, the New Testament writers referred to His followers in relationship to Him. Afterward they identified them in relation to one another and society.286
Two types of Jews made up the Jerusalem church. Some were native "Hebrews"who had lived primarily in Palestine, spoke Aramaic predominantly but also Greek, and used the Hebrew Scriptures. The others were "Hellenists"who originally lived outside Palestine (Jews of the Diaspora) but were now living in Palestine. Many of these Jews returned to Palestine to end their days in their ancestral homeland. They spoke Greek primarily, as well as the language of the area where they had lived, and they used the Septuagint translation of the Old Testament.287Within Judaism frequent tensions between these two groups arose, and this cultural problem carried over into the church. The Hebrews observed the Mosaic Law much more strictly than their Hellenistic brethren. Conversely the Hellenists regarded the Hebrews as very narrow-minded and self-centered.
The Hebrews and the Hellenists had their own synagogues in Jerusalem,288but when they became Christians they came together in one fellowship. As the church grew, some of the Christians believed that the church leaders were discriminating against the Hellenists unfairly (cf. Eph. 4:31; Heb. 12:15). The conflict arose over the distribution of food to church widows (cf. 2:44-45; 4:32-5:11). Care of widows and the needy was a priority in Judaism (Exod. 22:22; Deut. 10:18; et al.). The Jews provided for their widows weekly in the synagogues along with the poor.289
6:2-4 The 12 apostles wisely delegated responsibility for this ministry to other qualified men in the congregation so it would not distract them from their primary duties.290Serving tables probably involved the organization and administration of ministry to the widows rather than simply serving as waiters or dispensers (cf. Matt. 21:12; Luke 19:23).291
The leaders of the church asked the congregation to nominate seven qualified men whom the apostles would officially appoint. The qualifications were a good reputation, Spirit control, and wisdom. Many churches today take this approach in selecting secondary church leaders basing their practice on this model. For example, the congregation nominates deacons, and the elders appoint some or all of them. This approach was common in Judaism. It was not a new plan that the apostles devised, though it was new to the church.
"Selecting seven menmay go back to the tradition in Jewish communities where seven respected men managed the public business in an official council."292
These men needed to have good reputations, to be under the Spirit's control, and to be wise (v. 3). The Twelve then would be free to concentrate on their primary responsibilities: prayer and the ministry of God's Word (v. 4).
"It is not necessarily suggested that serving tablesis on a lower level than prayer and teaching; the point is rather that the task to which the Twelve had been specifically called was one of witness and evangelism."293
As elsewhere in Scripture, prayer is the primary way God has ordained whereby His people secure His working in human affairs.
"Prayer is the most powerful and effective means of service in the Kingdom of God . . . It is the most dynamic work which God has entrusted to His saints, but it is also the most neglected ministry open to the believer.
"The Bible clearly reveals that believing prayer is essential for the advancement of the cause of Christ. It is the essential element for Christian victory . . .
"We may marvel at the spiritual power and glorious victories of the early apostolic church, but we often forget that its constant prayer life was the secret of its strength . . .
"If the church today would regain the spiritual power of the early church it must recover the truth and practice of prayer as a vital working force."294
6:5 All seven men whom the congregation chose had Greek names. Luke gave the impression by using only Greek names that these seven were from the Hellenistic group in the church, though many Palestinian Jews at this time had Greek names. Thus Hellenists appear to have been given responsibility for settling a Hellenist complaint, a wise approach. Stephen and Philip appear later in Acts in important roles as apologist and evangelist respectively. Luke did not mention Prochorus, Nicanor, Timon, and Parmenas again. Nicolas was a Gentile who had become a Jew by the proselyte process and then became a Christian. He came from Antioch of Syria, which Luke may have mentioned because of Antioch's later prominence as a center of Christianity. Traditionally Antioch was Luke's hometown. Tradition also links this Nicolas with the doctrine of the Nicolaitans (Rev. 2:6, 15), but this connection is questionable since there is no solid evidence to support it. Many Jews lived in Syria because of its proximity to Judea, and most of these lived in Antioch.295
6:6 Laying hands on someone symbolized the bestowal of a blessing (Gen. 48:13; et al.). It also represented identification with the person (Lev. 1:4; 3:2; et al.), commissioning as a kind of successor (Num. 27:23), and granting authority (8:17-19; 9:17; 13:3; 19:6; 1 Tim. 4:14; 5:22; Heb. 6:2). Prayer accompanied this ceremony on this occasion as was customary.
Many Bible students regard these seven men as the first deacons of the church. However, the text never uses the term "deacon"to describe them (cf. 21:8). The Greek word diakonos(deacon) does not occur in Acts at all, though related forms of the word do even in this pericope.296I think it is more likely that these seven represent a stage in the development of what later became the office of deacon. They probably served as a model for this office. Office typically follows function. The historical origin of deacons lies in Jewish social life. The historical origin of the elder office, incidentally, lies in Jewish civil and religious life, most recently in synagogue organization. As the Jerusalem church grew and as its needs and activities proliferated, it adopted some of the organizational features of Jewish culture that these Jewish believers knew well.
"The early church had problems but, according to Acts, it also had leaders who moved swiftly to ward off corruption and find solutions to internal conflicts, supported by people who listened to each other with open minds and responded with good will."297
6:7 This verse is another one of Luke's summary progress reports that ends each major section of Acts (cf. 2:47; 9:31; 12:24; 16:6; 19:20; 28:31). It also corresponds to other summary paragraphs within this section of the book (cf. 4:32-35; 5:12-16). Luke linked the spread of God's Word with church growth. This cause and effect relationship has continued throughout history. The advances of the gospel and the responses of the people were his primary concern in 3:1-6:7. Many of the numerous priests in Jerusalem were also becoming Christians.298The gospel did not win over only the "laity"in Israel.
"The ordinary priests were socially and in other ways far removed from the wealthy chief-priestly families from which the main opposition to the gospel came. Many of the ordinary priests were no doubt men holy and humble of heart, like Zacharias, the father of John the Baptist, men who would be readily convinced of the truth of the gospel."299
This pericope helps us see several very important things about the priorities of the early church. First, the church showed concern for both spiritual and physical needs. Its leaders gave priority to spiritual needs (prayer and the ministry of the Word), but they also gave attention to correcting injustice and helping the poor. This reflects the Christians' commitment to loving God wholeheartedly and loving their neighbors as themselves, God's great ethical demands. Second, the early church was willing to adapt its organizational structure and administrative procedures to minister effectively and to meet needs. It did not view its original structure and practices as binding but adapted traditional structures and methods to facilitate the proclamation of the gospel and the welfare of the church. In contrast, many churches today try to duplicate the form and functions of the early church because they feel bound to follow these. Third, the early church did not practice some things that the modern church does. Rather than blaming one another for the problem that arose, the disciples corrected the injustice and continued to give prayer and the ministry of the Word priority. Rather than paternalistically feeling that they had to maintain control over every aspect of church life, the apostles delegated authority to a group within the church and let them solve the distribution problem.300
Verse 7 concludes Luke's record of the witness in Jerusalem. From that city the gospel spread out into the rest of Judea, and it is that expansion that Luke emphasized in the chapters that follow next.
