Commentary on Acts 6:1-7

By Bob Myhan

¹ Now in those days, when the number of the disciples was multiplying, there arose a complaint against the Hebrews by the Hellenists, because their widows were neglected in the daily distribution.

“Those days” would be the early days of the Lord’s church when the gospel was still being preached by the inspired apostles and by them alone. Remember that Luke is writing retrospectively perhaps 20-25 years later. During this time “the number of the disciples was multiplying.” An estimate of 20,000 would be fairly conservative. Keep in mind that 3,000 were added on Pentecost and 5,000 men (exclusive of women) added in the events described in chapter four.

The Hebrews were descendants of those Jews who had returned to Jerusalem from Babylonian captivity after Cyrus the Persian decreed that all those who wanted to return were free to do so. The Hellenists were descendants of those who had remained behind in the various parts of the Medo-Persian Empire, as it was known at that time. The territory had since been under the control of the Greeks and Romans in turn. The Grecian (or Hellenistic) culture had continued to hold sway, as had the Greek language, in spite of Roman control of the territory. The Latin language and culture had never quite caught on.

The need for this “daily distribution” should come as no surprise. The widows would have particular needs that their children and grandchildren were in no condition to meet, because they had been so far away from home for so long a period of time. Thus, there was a “daily distribution” to take care of those daily needs. As it happened, the Hellenistic widows were being neglected. Surely, this was unintentional but, nonetheless, discouraging and disadvantageous to intercultural relationships. Thus, the complaint was legitimate.

² Then the twelve summoned the multitude of the disciples and said, "It is not desirable that we should leave the word of God and serve tables. ³  Therefore, brethren, seek out from among you seven men of good reputation, full of the Holy Spirit and wisdom, whom we may appoint over this business; ⁴  but we will give ourselves continually to prayer and to the ministry of the word."

We are not told by Luke who was neglecting these widows but it was not the apostles for they were ministering the word of God. To be sure, they had oversight of the daily distribution (4:34-37; 5:1-2) but theirs was a spiritual ministry. (2:42; 3:1-6; 4:33) The distribution was almost certainly being carried out by Hebrew Christians since their widows were not being neglected. We are not told by Luke what kind of tables these were, whether dining tables or tables of some other kind.

There were, seemingly, no elders at this point. Rather, the church was under the direct oversight of the inspired apostles who, rather than “leave the word of God,” would “appoint over this business” “seven men of good reputation full of the Holy Spirit and wisdom,” who would first be chosen by the brethren. The “brethren” in this context were probably Hellenists, as they were the ones complaining and they would tend to be familiar with the widows among them. 

⁵ And the saying pleased the whole multitude. And they chose Stephen, a man full of faith and the Holy Spirit, and Philip, Prochorus, Nicanor, Timon, Parmenas, and Nicolas, a proselyte from Antioch, ⁶  whom they set before the apostles; and when they had prayed, they laid hands on them.

It has been observed by others that all of these names are Grecian rather than Hebrew. This is further evidence that the men were chosen by Hellenists to see to the daily distribution of Hellenist widows. The apostles first “prayed” and then “laid hands on” the men to set them apart to the work.

⁷ Then the word of God spread, and the number of the disciples multiplied greatly in Jerusalem, and a great many of the priests were obedient to the faith.

If the apostles had left the word of God to serve tables, their spiritual labors would have no doubt diminished, which would have limited both the spread of the gospel and the numerical growth of the church. But note the contrast between simply “multiplying” (in verse 1) and “multiplied greatly” (here in verse 7). This is exponential growth. It has been said that, “if each one could just reach one, the living members of the Lord’s church would double.”

It is also stated by Luke that not just a few priests and not just many priests but “a great many of the priests were obedient to the faith.” There is no telling how many priests there were in that day but King David had divided the sons of Aaron into twenty-four divisions in order to prevent confusion in the tabernacle service. (1 Chron. 24:1-19)The father of John the Baptist was “of the division of Abijah.” (Luke 1:5) “The faith,” of course, is the gospel or the New Testament (Jude 3).

(To be continued)

Benevolence and Relief (Part 11)

By Bob Myhan

Chapter five of the epistle of Paul to the Galatians gives further evidence that he is not writing with regard to what the local church may or may not do with money from its treasury. Rather, he is dealing with whether or not the individual must submit to the ordinances of the Old Testament, including physical circumcision.

¹ Stand fast therefore in the liberty by which Christ has made us free, and do not be entangled again with a yoke of bondage. ² Indeed I, Paul, say to you that if you become circumcised, Christ will profit you nothing. ³ And I testify again to every man who becomes circumcised that he is a debtor to keep the whole law. ⁴ You have become estranged from Christ, you who attempt to be justified by law; you have fallen from grace.

If Gentile Christians commit themselves to the law and ordinances of Moses, they give up the liberty that is in Christ. This, of course, is not the liberty to do whatever one desires to do in worship and service to God but liberty from “the weak and beggarly elements” of law that were given before the New Testament. These would include God’s moral expectations of all (Rom. 1:18-32) as well as the “oracles of God” committed to Israel.

Being circumcised—as a religious rite—one was indebted to keep the Law of Moses in its entirety. One could not pick and choose from among its various ordinances. One cannot be “married” both to Christ and to Moses.

⁵ For we through the Spirit eagerly wait for the hope of righteousness by faith. ⁶ For in Christ Jesus neither circumcision nor uncircumcision avails anything, but faith working through love.

While “we” at times has referred to the Jews, in particular, here it refers to Christians generally. “We through the Spirit eagerly wait for the hope of righteousness by faith.” That is, because of faith, we “eagerly wait for the hope of righteousness.” This is “the crown of righteousness” that will be given to all those who are “faithful unto death” (Rev. 2:10). “For in Christ Jesus neither circumcision nor uncircumcision avails anything.” Ultimately it will not matter whether one who lived under the New Testament was circumcised or not; what will matter is whether he had “faith working through love.”

The Judaizers would argue that without law and fear of punishment there is no incentive to live right but love has no time for fear; it is too busy working. Moreover, “perfect love casts out fear” (1 John 4:18).

⁷ You ran well. Who hindered you from obeying the truth? ⁸ This persuasion does not come from Him who calls you.

It is strange that people will go to Galatians to “prove” that one does not have to do anything to please God. But the verb, “run,” implies effort as does the verb, “work.” In the past they had put forth splendid effort to please God by their obedience to the faith—the gospel. But now they were being taught that they must earn salvation by perfectly keeping the law. This misguided effort had hindered their obedience to the truth.

⁹ A little leaven leavens the whole lump. ¹⁰ I have confidence in you, in the Lord, that you will have no other mind; but he who troubles you shall bear his judgment, whoever he is.

Only a little leaven is required for the entire loaf to rise. As the Gentile Christians in Antioch of Syria had been troubled so many years before, even so now the Galatians were being troubled by those who were binding circumcision and law-keeping.

¹¹ And I, brethren, if I still preach circumcision, why do I still suffer persecution? Then the offense of the cross has ceased. ¹² I could wish that those who trouble you would even cut themselves off!

Paul’s detractors in Galatia argued that he, as well as they, preached circumcision. But, if that was the case why were they still persecuting him? The cross was an offense to Jews; but if he did not preach the cross why were they offended? He could wish that the Judaizers would cut themselves off, that is, quit the pretense and rejoin the mainstream of Jews who were still rejecting their Messiah.

¹³ For you, brethren, have been called to liberty; only do not use liberty as an opportunity for the flesh, but through love serve one another. ¹⁴ For all the law is fulfilled in one word, even in this: "You shall love your neighbor as yourself." ¹⁵ But if you bite and devour one another, beware lest you be consumed by one another!

While it was true that they had been liberated from law and its bondage, it was not true that they needed no restraint in their interaction. If they loved one another they would serve one another as an expression of that love. To “love your neighbor” is to fulfill your neighborly responsibilities. That is, your neighbor should be treated as an extension of yourself. The law makes demands on the individual but it does not change the individual. Only love can do that. And love must be demonstrated. The cross is the ultimate demonstration of love (1 John 3:16; 4:10-11, 19). Without love our behavior will fall far short of what it should be.

(To be continued)