1, 2 Two of the church members, a husband and his wife, desired to join others in their contributions to the Lord. They may have been very sincere when they announced that they had certain possessions which they would sell and contribute the proceeds to the church. The word 'possessions' may mean houses, fields, jewels, and wealth generally; it was probably 'a parcel of ground.' Their attitude changed, however, when they got the money in their hands and the more they thought about it the more the devil began deceiving them. The devil is "as a roaring lion,...seeking whom he may devour," (I Peter 5:8). So they conspired to give only a part of the sale price of their possessions, while appearing that they had given the entire amount. Probably there was peer pressure, and many in the congregation were giving great amounts. They wished to appear unselfish; they wanted the praise of their peers. The deceit of Ananias and Sapphira was inexcusable. We must keep in mind that all this was voluntary; no one pressured them to give anything. The words 'kept back' or 'retain for oneself' (enosphisato) can also mean 'purloin' as in Titus 2:10 or can be translated 'embezzle.' People embezzle another person's money; this couple embezzled God's money. Evidently previous to the sale of the possessions they agreed to keep back a part of the price. They went through the formality of laying their gift at the apostles' feet. Was the praise given to Joseph Barnabas too much for them?
3, 4 Peter confronted Ananias for his duplicity when he brought his offering, accusing him of lying to the Holy Spirit. He did not censure Ananias for giving only a part of the sale price, but rather for lying to the Holy Spirit. As long as the property was theirs, no harm was done; as long as they had the money, no harm was done. The sin committed by Ananaias and Sapphira was appearing to give more than the really did. Ananias lied or falsified his report (pseusasthai) to the Apostle Peter. Satan had filled this couples' hearts with greed and the desire for praise. The same word filled is found in 4:31; just as the church was filled with the Holy Spirit, Ananais and Sapphira were filled with Satan's spirit. The couple had lied to God first, and were prepared to lie to Peter. "How much better it would have been if Ananias had simply done nothing at all, or had announced his decision that, while he did not question the wisdom of what others were doing, he and Sapphira were going to keep their farm. He might have added 'in order that we will have something to give the poor next year" (Yeager, IX, p. 294).
5 And Ananias, hearing these words, fell down, and died; and great fear came on all them that heard these things. 6 And the young men arose, wrapped him up, and carried him out, and buried him.
5, 6 Immediately after Ananias had lied to Peter, he fell dead or gave up the ghost (exephuxen). Perhaps a heart attack, a stroke (a brain attack), or a seizure was the cause of death. Peter had without a doubt, explained the attack to Doctor Luke and he made the diagnosis. Since the attack took place in public, those present were seized with fear or fearful (phobos). The apostles gave the order for the young men to wind Ananais' grave clothes around him or enshroud him (sunesteilian), and they bear his corpse to the cemetery. The disposition of the body was abrupt and simple; there were no ceremonies or committal services. "This was a most unusual procedure. Burials were often fairly hasty in Palestine, but not that hasty, not, that is, except for death under unusual circumstances, such as suicides and criminals - judgments from God" (Polhill, p. 158).
7 And it was about the space of three hours after, when his wife, not knowing what was done, came in. 8 And Peter answered her, Tell me whether ye sold the land for so much? And she said, Yea, for so much.
7, 8 Three hours passed and Ananias' wife, Sapphira, came to the services. She was unaware of her husband's death and unaware that Peter had been told of the conspiracy. Peter questioned her as he had done Ananias, perhaps pointing to the pile of money at his feet. She, too, had the same story indicating that she and Ananias had conspired with each other. They had conspired to keep back a part of the money, but they wanted it to appear that they had given all the money to the Lord. While the possession was theirs and even after the possession had been sold - the land and the money was still their's to do what they desired - they were not coerced to sell the land or to give all the money to the Lord. The sin was in the fact that they had lied to God and to the apostles.
9 Then Peter said unto her, How is it that ye have agreed together to test the Spirit of the Lord? Behold, the feet of them who buried thy husband are at the door, and shall carry thee out. 10 Then fell she down immediately at his feet, and died; and the young men came in, and found her dead, and, carrying her forth, buried her by her husband.
9, 10 Ananias and Sapphira had agreed together (sunephonethe humin) to test or tempt (peirasai) the Holy Spirit. It is interesting that the same word is used in Matthew 4:1 where Jesus was tested or tempted of the devil. Sapphira also fell down dead as did her husband. The same young men who carried the body of Ananias out and buried him were at the door ready to carry out Sapphira's body and bury it beside her husband. Sapphira had joined Ananias in their conspiracy and duplicity; she would join him in death. We are not told of any repentance on the part of either. An Old Testament parallel might be Achan's sin of taking that which belonged to God (Joshua 6, 7).
11 And great fear came upon all the church, and upon as many as heard these things.
11 Because of what had happened to Ananias and Sapphira, great fear (megas phobos) or reverential awe fell upon the entire church; God has spoken clearly that He would not tolerate hypocrisy. He deals sternly with disobedient Christians. Even those outside of the congregation (the unregenerate) heard what had happened and the events spread like wild-fire. There were several results from the incident, namely, (1) the church grew in reverence toward God, (2) the power of the disciples to perform miracles continued, (3) people of the community esteemed the Christians highly, and (4) people were saved as multitudes both of men and women came to the faith...A pure church is in empowered church both then and now (Henderson, p. 26).
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There are at least three valuable lessons to be learned from the story of Ananias and Sapphira - (1) the gravity of their sin, (2) the sacredness of the human conscience, and (3) the necessity of church discipline. The first lesson is their sin was the sin of hypocrisy; this sin was against the Holy Spirit and against the church. Falsehood ruins fellowship. Had their hypocrisy not been exposed, the Christian ideal of an open fellowship would not have been preserved. The second lesson concerns the importance, even the sacredness, of the human conscience. This is what John calls 'walking in the light.' It is to live a transparent life before God, without guile or subterfuge, whose consequence is that 'we have fellowship with one another' (I John 1:7). The third lesson is the necessity of church discipline. The church has tended to oscillate in this area between extreme severity (discipling members for the most trivial offences) and extreme laxity (exercising no discipline at all, even for serious offences). It is a general rule that secret sins should be dealt with privately and public sins dealt with publicly. Churches are also wise if they follow the successive stages taught by Jesus (Matthew 18:15ff) (Stott, pp. 111, 112).
12, 13 Three groups of people seem to be mentioned here - (1) the Christians who continue to meet in Solomon's Portico or Colonnade, (2) the "rest" meaning the unbelieving Jews, and (3) the responsive Jews and their honoring the Christians. Persecution and imprisonment made the church more bold to preach and witness to the saving power of the Lord Jesus Christ; the apostles were performing miracles continually. The entire church met with one thing in mind, the advancing of the kingdom of God. They returned to Solomon's Portico where they had assembled a crowd previously. It was a good place to draw people and commodious enough to accommodate a large crowd. The incident with Ananias and Sapphira had put the 'fear of God' in the hearts of unbelievers, and the authorities would not dare (etolma) 'lay hands upon apostles.' Yet the crowd (the public) increased or was enlarged (emegalunen) as they looked, listened and applauded all that the Apostles said and did. 14 And believers were the more added to the Lord, multitudes both of men and women), 15 Insomuch that they brought forth the sick into the streets, and laid them on beds and couches, that at the least the shadow of Peter passing by might over shadow some of them.
14, 15 Many of those who looked, listened and applauded were being saved, both men and women. The church, which had been filled with the Holy Spirit, was powerful in prayer and courageous in witnessing to everyone who would listen. The miracles which the Apostles performed resulted in a phenomenal success in evangelism. People brought their sick relatives and neighbors on bedrolls and pallets and laid them in the streets hoping for healing. The text does not say whether the apostles' shadow healed anyone or not, but the apostles had an influence that was astounding. Was Peter's shadow as efficacious a medium of healing power as the hem of the Master's robe had been?
Henry Alford states in his Greek Testament, "Cannot the 'Creator Spirit' work with any instrument, or with none, as pleases Him? And what is a hand or a voice, more than a shadow, except that the analogy of the ordinary instrument is a greater help to faith in the recipient? Where faith, as apparently here, did not need this help the less likely medium was adopted" (Kistemaker, pp. 193, 194). The words of Gabriel to the Virgin Mary was, "The power of the Most High will overshadow you" (Luke 1:35). If God wants to use a shadow to heal someone, cannot He do so?
16 There came also a multitude out of the cities round about unto Jerusalem, bringing sick folks, and them who were vexed with unclean spirits; and they were healed every one.
16 From the surrounding cities a multitude gathered for healing from body ailments and even those vexed or troubled (oxloumenous) with unclean spirits. There were many villages within a five mile radius of Jerusalem - Bethlehem on the south, Bethphage and Bethany on the southeast, En-shemesh, Birel Kot, Nob and Anathoth to the northeast, Ramah on the north, Beth Hanina and Mizpeh to the northwest, Nephtoah, Lifta, Airn-Karim and Ain-Yalo to the west and southwest (Yeager, IX, p. 308). It would be difficult to even estimate how many people came to Jerusalem for healing. Many people attract many more people! They were healed everyone (oitones etherapeuonto apantes), what would the so-called 'divine healers' of today say about this. They claim those who do not have enough faith cannot be healed?? One would be more impressed by these charlatans if they would go to the local hospitals and nursing homes and perform their healings.
17 Then the high priest rose up, and all they that were with him (which is the sect of the Sadducees), and were filled with indignation. 18 And laid their hands on the apostles, and put them in the common prison.
17, 18 The high priest and the Sadducees heard about the gathering crowds and about those who had been healed and they were filled (plerothe) with indignation, envy or zeal (zelou). The apostles were getting too much attention; the crowds had grown too large, and the authorities became inflamed. From the high priest's viewpoint he was filled with righteous indignation, but the Christians viewed it as diabolical fanaticism. One cannot imagine the high priest, who was supposedly a religious leader of Israel, being infuriated when sick people were healed by the apostles? Where was his compassion? So they laid hands (epebalon) on the apostles and put them in the public prison. Apparently the apostles began looking at prison as their second home; however, all the apostles were incarcerated this time. The word sect is used here for the first time in the New Testament; sect means heresy or one's choice. It is used in the New Testament to mean a group contrary to Christianity, such as the Pharisees, Sadducees or the Nazarenes.
19 But an angel of the Lord by night opened the prison doors, and brought them forth, and said, 20 Go, stand and speak in the temple to the people all the words of this life. 21 And when they heard that, they entered into the temple early in the morning, and taught. But the high priest came, and they that were with him, and called the council together, and all the senate of the children of Israel, and sent to the prison to have them brought. 22 But when the officers came, and found them not in the prison, they returned, and told, 23 Saying, The prison truly found we shut with all safety, and the keepers standing outside before the doors; but when we had opened, we found no man within.
19, 20 Angels are the messengers of God, so a lordly angel (rather than just an angel from the Lord; no article precedes angel, therefore, it is a descriptive term) came by night and opened the prison doors setting the apostles free. Did Ananais and Caiphas not know that God's angels could not be conquered? Did the authorities think they could stop the witness of Christians by locking up the twelve apostles? They might arrest the Twelve, but they could not put 10,000 people in jail. An angel who ministered for the Lord had the key, and the doors were opened and the apostles set free. Not only were they set free, but the angel instructed the apostles, "Go, stand and speak in the temple to the people all the words of this life." The apostles had received some advise straight from heaven. Who can be afraid of jails if he has a heavenly messenger to set him free every time? "...all the word of this life," must refer to the Giver of eternal life - the Lord Jesus Christ. By this life the angel must have meant the life that is characterized by love, joy, peace, etc., the eternal life which Jesus gives; it is an apt term for the message of salvation.
21 - 23 The apostles entered the temple very early in the morning and did as they were told by the lordly angel. This was unknown by the authorities who summoned the officer to the jail to have the apostles brought in for court. They called the council and the senate (elders) together and ordered the soldiers to go to the jail and bring the apostles in for court. The officers found the guards keeping the prison, but the apostles were gone. Every precaution had been taken, but the apostles were nowhere to be found.
24 Now when the high priest and the captain of the temple and the chief priest heard these things, they were perplexed concerning them, how this would grow. 25 Then came one and told them, saying, Behold, the men whom ye put in prison are standing in the temple, and teaching the people.
24 It is well to note that neither the high priest, the captain of the temple nor the chief priest doubted what they had been told by the officers. After they had seen and heard of the miracles that the apostles had done, they did not seem surprised at the apostles' release from jail. They were perplexed, doubted or were completely confused (dieporoun), thinking that the Christian movement was going to get out of hand or what might develop. "The remainder of the revelation in the New Testament reveals that what was happening then was the beginning of the worldwide missionary enterprise through which God would take out from among the Gentiles a people for His name (Acts 15:14)" (Yeager, IX, p. 318).
25 Now, the message the officials must have feared; they were told, by some unknown man, that the apostles were standing in the temple and teaching the people. They lost no time; God's business requires haste. Christianity is a missionary message; it is militant. It moves, however, within the framework of legality and not contrary to existing governments. Of course, this was what the authorities had forbidden them to do. The apostles were obeying this lordly angel instead of the high priest and his henchmen. What to do?
26 Then went the captain with the officers, and brought them without violence; for they feared the people, lest they should have been stoned. 27 And when they had brought them, they set them before the council; and the high priest asked them, 28 Saying, Did not we strictly command you that ye should not teach in this name? And, behold, ye have filled Jerusalem with your doctrine, and intend to bring this man's blood upon us.
26 The officers were sent to the temple and ordered to bring the apostles in without violence or undue strength. The temple police and others were commanded that they not use force bringing the apostles in for fear that the people would stone the officials. Picture the Twelve in the temple, each one with his particular audience. People gathered all around. Could the captain have said to Peter, John or one of the other apostles, "Pardon me, sir, I apologize for the interruption, but would you mind too much if I ask you to come with us?" What if the apostles had said, "No!" Suppose the captain should have returned to the high priest saying, "They won't come with us." Would the crowd have said, "Get lost flatfoot. Hit the road!" (Yeager, IX, p. 320).
27, 28 But the apostles did submit; why not, if they were killed by the officers, a martyr's crown awaited them. If they were hailed into court, the apostles would have another opportunity the preach the gospel again to the Jews and Gentiles alike. Each Christian is obligated to promote, promulgate, propagate and extend his faith. Persecution prompts God's people to evangelize. Prosperity and lack of persecution makes God's people lazy and lethargic.
Luke uses a Hebraism here in verse 28, the high priest asked them, "Commanding did we not command..." King James Version translates it, "Did not we strictly command..." Listen to the high priests assessment of their preaching, "Ye have filled Jerusalem with your doctrine..." No greater commendation could one of God's preachers receive! And that from the Jewish high priest. As for the apostles' preaching bringing the blood of this fellow upon them, the blood of Jesus was upon them and their children as they had requested earlier (Matthew 27:25). They called Jesus our Savior, "...this fellow..." a contemptuous use of toutou.
29 Peter, as the spokesman for the group, answered the high priest and other officials, "We ought (should, must) (dei) obey (peitharchein) or harken unto God rather than men." The apostles felt a compulsion to obey Jehovah God; whatever He wanted done, that is what they are compelled to do. J. B. Phillips translated Peter's answer, "It is our duty to obey the orders of God rather than the orders of men." As for the Sanhedrin Court there should be no argument that obedience to God takes precedence over obedience to men. If the court was to expect obedience from the apostles, they must have known that they must not rule contrary to God's will. What the Court got was another sermon with the same theme - Jesus' life, death and resurrection plus Jewish guilt.
It is said that the sixteenth-century Scottish Reformer John Know coined the phrase - "With God man is always in the majority." Whether Knox looked at the life of Peter and the apostles is unknown, but from Scripture we learn that Peter courageously faced seventy-one members of Israel's supreme court. As he addressed the Sanhedrin, he experienced the power of the Holy Spirit in effectively formulating and presenting his response (Kistemaker, p. 207).
30, 31 Peter is again very bold in accusing the Jewish authorities for Jesus' death. Peter uses the word this time - 'killed' or 'slain' (diechierisasthe) which is a combination of two words - (dia) 'with' or 'by' and (cheirizo) 'to take in hand.' At the hands of the Jewish Establishment (they must assume all responsibility), Jesus was arrested, illegally tried and slain by hanging Him on a tree or wooden cross (zulon). For a person to be hanged on a tree was highest form of a curse (Deuteronomy 21:23). The word translated killed or slain is in the middle voice - "You took Him into your hands for your own benefit" (Yeager, IX, p. 326). The Christian, however, can be happy that Jehovah God (our God and the Jews' God) raised Jesus up, elevated Him (egeiren). When was He raised up? God raised Him from the grave, then He raised Him to an exalted position in heaven - at God's right hand as our Prince and Savior! Glory!! Why? That He might grant "...repentance (to Israel), and forgiveness of sins. The word translated Prince (archegon) was first used of Jesus in Acts 3:15 which means Author, Captain or Prince and can also be translated Originator of all things, and Deliverer from our sins.
32 Peter also states that there is a double witness to truth that has been spoken and to what has happened. Peter and the other apostles were the 'first' witnesses and the Holy Spirit Who was present at the crucifixion, burial, resurrection and ascension of the Lord Jesus Christ was the 'second' witness. The Court was well aware of the passage in Deuteronomy 19:15 which reads, "...at the mouth of two witnesses, or at the mouth of three witnesses, shall the matter be established." The same principle was applied in the New Testament church, Matthew 18:16, "But if (a trespassing brother) will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established." The apostles had eleven witnesses plus God the Holy Spirit to testify of the words and works of God relating to His Son.
33 The Holy Spirit accompanied the apostles' message, and He did a work in their hearts. The Holy Spirit 'cut' or 'sawed asunder (in two)' (diepronto) the high priest and his henchmen. He convicted them, but rather than repenting, the members of the Court began to plot or determined (ebouleuonto) to slay or put the apostles to death (aveilein).
34 Then stood there up one in the council, a Pharisee, named Gamaliel, a teacher of the law, held in reputation among all the people, and commanded to put the apostles forth a little space; 35 And said unto them, Ye men of Israel, take heed to yourselves what ye intend to do as touching these men.
34, 35 Gamaliel, a teacher of the law and a very influential man, arose to the apostles' defense. Gamaliel was a grandson of Hillel, and law professor to Saul of Tarsus (Acts 22:3); he was a man of renown and one highly esteemed. The title given to Gamaliel was Rabban (our teacher); it was a title that few men ever received. His advice was - beware what you do to these men. His influence was such that the Court listened and abode by his evaluation of the situation. Had he not intervened in all probability the apostles would have been stoned to death. He urged them that they had better reconsider what their plans were for these preachers of the Gospel message. Gamaliel proceeded to relate two instances in which over zealous men had set out the gain a following by rebellion against the government. Each incident resulted in the death of the zealot.
36 For before these days rose up Theudas, boasting himself to be somebody, to whom a number of men, about four hundred, joined themselves; who was slain, and all, as many as obeyed him, were scattered, and brought to nothing.
36 In earlier days Theudas was one such zealot who exalted himself as some great one and with four hundred men led a revolt, but his efforts came to nought. This attempted coup d'etat had failed. Those who were not killed were scattered about. 37 After this man rose up Judas of Galilee in the days of the registration, and drew away many people after him; he also perished, and all, even as many as obeyed him, were dispersed. 38 And now I say unto you, Refrain from these men, and let them alone; for if this counsel or this work be of men, it will come to nothing; 39 But if it be of God, ye cannot overthrow it, lest perhaps ye be found even to fight against God.
37, 38 Another such man was Judas of Galilee about A. D. 6 during a census of the populace sought to gain a following. His efforts also came to nought; however, it is thought that his followers became known as Zealots. Gamaliel's advice was - if this is the work of men as was Theudas' and Judas' revolt it will not amount to anything. Leave these apostles alone; he said "refrain" (apostete); that is, "depart" from these apostles. If they are zealots of their own choosing, they will fail.
39 If these apostles are in the center of God's will, Gamaliel indicates - if these apostles are in God's will, to fight against them is to fight or strive against God (theomachoi). He warned the Court not to be God-fighters. Could Gamaliel had an assumption that Christianity was of God? We'll never know until we get to heaven. Maybe we'll see Gamaliel up there and shake his hand in congratulations! Of course, he was a Pharisee and to hear the apostles tell of a resurrection was pleasing to him. He was on their side so far as the resurrection was concerned.
40 And to him they agreed; and when they had called the apostles, and beaten them, they commanded that they should not speak in the name of Jesus, and let them go. 41 And they departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for his name, 42 And daily in the temple, and in every house, they ceased not to teach and preach Jesus Christ.
40 The council did not agree completely with Gamaliel; they agreed to free the apostles but not before they flogged (deirantes) them. The word 'flog' also means to beat, flay and smite. A flogging usually consisted of thirty-nine lashes (Deuteronomy 25:3); it was a cruel punishment. With bared chest and in a kneeling position, one was beaten with a tripled strap of calf hide across both chest and back, two on the back for each stripe across the chest. Men were known to have died from the ordeal (Polhill, p. 174). A single blow would sometimes lay the flesh open to the bones. Again they were commanded not to preach or teach in the name of Jesus. Of course, this was an exercise in futility.
41 The apostles left their flogging, rejoicing or glad (chairontes), not with sore backs, but that they were counted worthy or judged worthy (datexiothesan) to suffer shame, insult, disgrace or dishonor (atimasthenai) for the name of Jesus. They were happy to represent Jesus as well as suffer some of the treatment He suffered.
42 Did they stop preaching? Not on you life; some went to one place and others went to other places. They returned to the temple area daily, and they began to preach (evaggelizomenoi) and teach (didaskontas) about Jesus from house to house (private assemblies in different parts of the city). "The ban on the activities of the Apostles imposed by the San Hedrin had exactly the opposite effect from that which they intended. The early church, filled with the Holy Spirit was aflame with zeal" (Yeager, IX, p. 340).
1 The events of this chapter probably took place around A. D. 35. The church was growing (plethunonton) or increasing so rapidly that a problem arose with the administration of food for some of the widows. The church grew from 120 in Acts 1:15, to 3,120 in Acts 2:41, to 5,000 in Acts 4:4 and now in Acts 6 one can imagine that the church had grown to over 10,000. It was a matter of multiplication instead of addition. There was a murmuring (goggusmos) or complaining among the Grecians (or those called Hellenists); that is, they were Jews born in foreign lands and speaking Greek. They felt like their widows were neglected (paretheorounto) or overlooked; they were not given the food or money to buy food necessary for a reasonable subsistence. Apparently this work had been done by the Apostles originally, and they were too busy teaching and explaining the Word of God. It is interesting to note that the first little rift in the church was not over doctrine but along ethnic and cultural lines. They were all Jews, but some came from a different background than others.
Growth involves change. There was a change in membership, a change in ministry, and a change in church officers in the early church. Our modern churches must adapt to change - change in budgets, change in buildings and other changes. Sometimes it involves the older members surrendering some of the leadership 'to new blood.' Are we willing to change as long as our doctrines do not change?
2 Then the twelve called the multitude of the disciples unto them, and said, It is not fitting that we should leave the word of God, and serve tables.
2 So the twelve called the church together to discuss the problem. Their rebuttal was that they were busy with the Word of God and felt that serving tables was something others could do. They must be free to teach and preach. It was not reasonable (areston) or acceptable for them to be burdened down with serving tables (diakonein trapezais) ministering rations of food. Those who were not adept at teaching or preaching could serve tables. The word serve here is the Greek word from which we get deacon (diakoneo). Serving tables is important, but it is not as important as teaching and preaching. It was impossible for the apostles to care for all the benevolent needs along with their praying, preaching and teaching. Spiritual matters are primary, but material matters are essential and important.
The word 'ministration' in verse 1, the word 'serve' in this verse, and the word 'deacon' as the name for the new officers are derivatives of the same Greek word (diakonia). In verse 4 'the ministry of the Word' is opposed to 'the daily ministration' of food. Herein is 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 is a work of charity. They must give themselves to the Word of God and to prayer. There are Christian laity to serve tables (Pulpit Commentary, XVIII, pp. 192, 193). The phrase "serve tables" is an interesting expression; the word 'table' (trapezais) can also mean a table where money was exchanged or distributed. This word for 'table' is translated 'bank' in Luke 19:23.
3 Wherefore, brethren, look among you for seven men of honest report, full of the Holy Spirit and wisdom, whom we may appoint over this business.
3 The entire church concluded that they should look up (episkephasthe) seven men to do the job of ministering to the widows. The qualifications for the task was men of honest report (marturoumenous) from which we get our word 'martyr,' men full of the Holy Spirit and men who were wise (sophias). The word appoint (katastesomen) is translated ordain in Titus 1:5 and in Hebrews 5:1 and 8:3. So the first deacons were chosen to attend to the administration of the social and economic welfare of the first church, thereby releasing the apostles that they might devote their time to the Word of God. It is unknown for sure whether all these men were Grecians or not; some sources state that they all had Greek names. They were not a 'board' in any way, and they were limited in their tasks.
4 But we will give ourselves continually to prayer, and to the ministry of the word.
4 The two main tasks of the apostles were praying (proseuche) or addressing God, and ministering the Word. The same word (diakonia) is used of ministering the Word. The deacons were to serve tables, and the apostles were to serve the Word. The apostles were to minister continually (proskarteresomen) or 'to persevere faithfully a given course or policy;' the apostles were to give all of their time to praying, preaching and teaching. "A century ago, pastors usually put the initials V.D.M. after their name....The initials are Latin for Verbi Domini Minister, that is, minister of the Word of the Lord" (Kistemaker, p. 223) There was simply a division of labor between the ministers of tables and the ministers of the Word of God. God uses human instrumentality to meet human needs. All apostles were servants, but not all servants were apostles; some were deacons. Why chose seven? Some think that Jerusalem was divided up into seven districts; others think that there were seven congregations meeting in Jerusalem. Seven were all that were needed; seven could do the job for the present.
5 And the saying pleased the whole multitude; and they chose Stephen, a man full of faith and of the Holy Spirit, and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicolas a proselyte of Antioch, 6 Whom they set before the apostles; and when they had prayed, they laid their hands on them.
5, 6 Everyone in the church was of one accord and pleased with the suggestion. They chose (exelezanto) or selected Stephen, Philip, Prochorus, Nicanor, Timon, Parmenas and Nicolas from Antioch. We know little or nothing about five of the seven chosen. Stephen was a man filled with the Holy Spirit and who became the first martyr (Acts 7:60), and Philip was to become an evangelist (Acts 8:5 - 39). "The activity of Stephen and Philip....which Luke goes on to describe in detail, shows that these two members of the seven were well equipped for other forms of service--Stephen for the defense of the faith and Philip for the work of evangelism" (Bruce, p. 131). Stephen was the first martyr, and Philip was the first missionary of the church. The other five are not mentioned again in the New Testament. These seven were set before the apostles; they prayed for the leadership of the Holy Spirit and laid hands (epethekan cheiras) on them thus identifying them for the task before them. Although this action became known as 'ordination', the Scriptures no where call it such. We may do the Lord a disservice when we refer to the preachers only as 'ministers;' deacons should minister as well. Whenever a deacon is ordained he is ordained 'to a ministry.' In fact, blessed is the church where all church members are ministers. Thank God for people who are equipped by the Holy Spirit to serve.
7 And the word of God increased, and the number of the disciples multiplied in Jerusalem greatly; and a great company of the priests were obedient to the faith.
7 God seems to have blessed the event because the Scripture says that the word of God increased (eplethueto) or abounded. The number of disciples in the city of Jerusalem grew and many priests were obedient to the faith. The priests "came to see that the law, which they had previously trusted as a means of salvation was only 'a shadow of good things to come, not the very image of the things...'" (Hebrews 10:1) (Yeager, IX, p. 349).
8 And Stephen, full of faith and power, did great wonders and miracles among the people.
8 To Stephen, the deacon, is given the power to perform great wonders and miracles among the people. How many wonders and miracles he performed we are not told, "but God used him and his sermon (Acts 7:2 - 53) which he sealed with his own blood, under an avalanche of murderous stones, to open the eyes of Saul of Tarsus whose ministry was then used to take the gospel to the Gentiles throughout the Mediterranean world" (Yeager, IX, p. 350).
9 Up jumped the Devil again; a group made up of Libertines who are hard to identify (possibly they were Jews who were once slaves of Rome), Cyrenians and Alexandrians from the synagogue dispute (suzetountes) or argue with or question Stephen. The others were from Cyrene (modern Libya); Alexandria, Egypt; Cilicia, a province in Asia Minor (modern Turkey including the town of Tarsus); and throughout Asia; they were of the north African and Asian Diaspora. Yeager says these were probably Hellenistic Jews who were infected with the Gnostic heresy (IX, p. 352). "The synagogue was instituted, perhaps as early as the Babylonian exile, for the reading and exposition of the sacred scriptures. Especially in the lands of the dispersion, it served as the general community centre for the Jews in any locality. In a large town there would be several Jewish synagogues" (Bruce, p. 133).
10 As Stephen testified these disputers could not resist (antistenai) or stand against his wisdom and the spirit with which he spoke. His polemics and logic were too strong for his congregation; they were no match for the deacon. Like a prize fighter, Stephen knocked them down as fast as they got up; no doubt Saul of Tarsus, the brilliant student of Gamaliel, was in this crowd of gainsayers.
11 These disputers suborned (upebalon), bribed or 'brain-washed' men that were induced to confront Stephen. Weak-willed people are sometimes brought under the control of others either by suggestion or by money. They falsely accused him of speaking against or blaspheming Moses (his writings in the Penteteuch) and against God. Stephen's charge of blaspheming Moses "meant his arguments appearing to challenge the abiding validity of the law;" his charge "against God was for appearing to undermine the temple-order, the very foundation of national worship. According to the later formulation of rabbinical law, blasphemy involved the profane use of the Ineffable Name of the God of Israel" (Bruce, p. 134). These same charges were brought again the Apostle Paul in Acts 21:28. Of course, the gospel message meant the end of the sacrificial cultus and all the ceremonial law. To blaspheme (blasphema) means to rail against, slander or speak evil against some one or some thing. Stephen as a true disciple of the Lord Jesus was facing the same accusations his Master did (Matthew 26:59 - 66). These infamous men were induced to falsely testify against Stephen, and the punishment for blasphemy was death by stoning (Deuteronomy 13:6 -10).
12 And they stirred up the people, and the elders, and the scribes, and came upon him, and caught him, and brought him to the council, 13 And set up false witnesses, who said, This man ceaseth not to speak blasphemous words against this holy place, and the law; 14 For we have heard him say, that this Jesus of Nazareth shall destroy this place, and shall change the customs which Moses delivered to us. 12 - 14 They stirred up or excited (sunekinesan) the people, elders and scribes, and Stephen was brought before the council (Sanhedrin). False witnesses were placed on the witness stand (estesan), and they accused Stephen of speaking against the holy place meaning the temple and the law. Of course their accusations were general and vague. They did say, however, that he spoke of Jesus of Nazareth and His destruction of the temple (Matthew 26:61) and how He would change or alter the customs of Moses.
15 And all that sat in the council, looking steadfastly on him, saw his face as it had been the face of an angel.
15 As Stephen stood before the Sanhedrin they began to 'eye-ball' him (look at him attentively), and as they did they saw his face shine as it were angelic. A special infilling of the Holy Spirit prepared this deacon for the great sermon that he was about to deliver. One wonders where Peter and John were; of course, they could have done little were they present. The sight of Stephen's face must have burned like a red-hot iron into the soul of Saul of Tarsus (Phillips, p. 122). Stephen must have radiated the glory and holiness of Jehovah God.
"A ship was battling its way over a rough and stormy sea. A man on the shore said, 'How she keeps her course at all is a mystery to me; how does she do it?' There is only one answer to that question; it is because the power within enables her to overcome the opposing forces without. It is so with many of God's children (as in the case of Stephen). They are thwarted by the keen cutting winds of misfortune, buffeted and bruised by the surging waves of sorrow and bereavement, and we wonder how they can keep on their course so bravely. They hold the secret in their hearts; they are conscious of a power within" (Sunday School Times, May 6, 1967). Stephen was indued with power from on high to endure and overcome the forces of evil from without.