ACTS 6

Some would assign the story of Stephen to part of the Jerusalem ministry alluded to in Acts 1:8, but it more properly belongs to the start of the Samaritan ministry since it is the persecution resulting from Stephen's death that directly brings about the spread of the message beyond Jerusalem (see Acts 8:1,4-5).

The Structure of Acts 6-9

Introduction (6:1-7)

"When the disciples were increasing in number...” (6:1a)

    Seven are appointed (6:1b-6)

"And the number of disciples multiplied greatly” (6:7)

 A. Stephen the Martyr (6:8-7:60)

    B. Saul the Persecutor (8:1-3)

        C. Philip (8:4-13)

            D. Peter (8:14-25)

        C'. Philip (8:26-40)

     B'. Saul the Persecutor (9:1-9)

A'. Saul the Believer (9:10-30)

Conclusion (9:31) “It (the church) increased in numbers”

As you can see from the above structure, Acts 6-9 is patterned after the main actors, with Stephen and Saul placed in a symmetrical relation to one another to highlight their roles as major witnesses to the word. Nevertheless, in the central position of this literary construct is still the overriding character of Peter giving the necessary apostolic authentication to the conversion of the first Samaritans.

Paul's early career from persecutor of church through his first missionary journey is roughly bracketed 

by two speeches: that of Stephen in Acts 6-7 and Paul's speech at Antioch of Pisidia in Acts 13. 

The similarity between the two speeches indicates that Paul was paying attention to Stephen (lesson to 

today's teachers). Both given to mainly Jewish audiences, rehearse Jewish history from the very start, 

both show identity with their audiences by using phrases like “our ancestor.” The main difference is 

that Paul is conciliatory and positive in his message while Stephen is wholly negative. This fits in with 

Paul's wish to be all things to all people in order to win some. It is one example ot the purposeful 

contrasts found throughout Acts (Barnabas vs. Ananias/Sapphira, James' death vs. Peter's escape, etc.). 

It shows description vs. prescription and the fact that we can't reduce God's providence to a simple 

formula.

6:1-7 More problems of the early church are described. There is a distinction between the roles of 

“deacons” and the Twelve—pattern for today's church? It prepares us for the Stephen story which 

follows.

6:1 There is a parallel in Nehemiah 5:1-13 where the working classes of Jews were being exploited by 

their wealthier neighbors who were charging high interest for loans.

6:1-6 There may have been a disproportionate number of Greek-speaking widows since it was the 

practice for Jews in the Diaspora to return to Jerusalem right before dying so they could be buried there.

This left their younger widows alone without financial support.

6:2-4 This is felt by many to be the origin of deacons, while the Apostles are a model for modern-day 

elders. I have attended churches led by deacons, but elders, by pastors, and by committees. Discuss 

different modes of church polity and have class give their own experiences. Which method works best? 

There are several methods that work well, and at least three models are practiced in different Baptist 

churches alone. The important thing is that only one method at a time can be used.

6:2-3 See I Peter 4:10: “Be good stewards of the manifold grace of God, serve one another with 

whatever gift each of you has received.” on serving one another with whatever gifts you have. Paul's 

list of spiritual gifts includes “helps.” Unfortunately, this is usually looked down upon as being a lower 

form of spiritual gift.

6:2 Holman translation says “in order to handle financial matters.” Other translations? Literally, “serve 

tables” It may refer to dinner tables or to tables like those the money-changers used to pile their coins 

on (i.e., a bank). The Baptist Study Guide asks: How does understanding one's call to a particular type 

of ministry give clarity when facing choices about involvement? I don't particularly like this question 

because (1) it assumes that one has only one ministry (contradicted by the examples of Philip and 

Stephen) and (2) it assumes that one's calling never changes as circumstances change. We shouldn't 

read into this the indication that the Apostles felt it was beneath them to do such menial chores – each is 

called to his own ministry.

Three temptations of the early church (parallel to three temptations of Jesus): external persecution, 

internal compromises (Ananias and Sapphira) and divisions (here), and distraction of leaders from the 

job they were chosen for (here).

6:3 It was a common practice in Judaism to appoint seven men to oversee important work. Also 

modeled on Moses -- appointment of 70 assistants in Exodus 18:13-27; Deuteronomy 1:9-18; and 

Numbers 11 after people complained that they didn't have enough to eat. Two of these OT “deacons” 

were given prophetic ministries (Numbers11:26-30) as were Stephen and Philip.

6:5 All the names are Hellenistic, not Jewish. They were probably chosen to make sure that there was 

no discrimination in the distribution. This provides a hint of future church leadership by Greek-

speaking believers.

spirit and wisdom = a figure of speech meaning prophetic perception (Ellis). Stephen and Phillip do not 

limit their ministry to the distribution of food, but are evangelists and miracle workers.

6:5a A form of democracy was operating here. The whole community “voted” to accept the proposal of 

the apostles and did the actual choosing of deacons.

6:5b We only know details about Stephen and Philip. Note that their role is not limited to “waiting on 

tables.” Deacons in our congregation are encouraged to have their own ministries. Stephen performed 

miracles and was a street evangelist and apologist. Philip is a traveling evangelist whose four daughters 

were prophetesses and quite prominent in the early church according to later traditions.

Later church tradition says that Prochorus was John's secretary, became a bishop and was martyred at 

Antioch. The last one listed was not even Jewish, but a proselyte. There is a Second Century tradition 

that the Nicolaitan heresy mentioned in Revelation 2:6,15 concerning eating meat offered to idols was 

named after him, but this is doubtful.

6:7 Note that even priests were converted. This is especially significant since one theory of Theophilus' 

identity is an ex-high priest of that name who was a son of Annas. Summary of phase 1 – ministry 

within Jerusalem. There is a strong belief among scholars that the Book of Hebrews was actually 

addressed to these former priests. Such former priests may have been numbered in the hundreds or 

thousands, according to one scholar. This would not be uncommon since Josephus estimated that there 

were up to 20,000 priests living in Jerusalem at this time.

6:9 KJV called it the Synagogue of the Libertines. This is a little misleading. Other translations? Greek-

speaking Jews had their own Synagogue. Paradoxically, it is they who lead the persecution of Stephen –

 one of their own. A majority of Roman slaves could be expected to be freed by age 30.

Archaeology may have actually recovered the ruins of this synagogue, including an inscription 

indicating that it was among a number that met in private homes. The important thing to note is that 

this particular synagogue was where freed Jewish slaves from the Roman empire met. Although most 

diasporian Jews were just nominal believers, those who chose to relocate to Jerusalem were generally 

the most rabid believers, explaining their particular opposition to Stephan.

6:10 Another appearance of the phrase “spirit and wisdom.” This may be a good example of Jesus' 

words that believers were not to worry about what to say when they were challenged, but that the Holy 

Spirit would tell them what to say. Stephan starts out taking logically to them. When that doesn't work, 

he gets their emotions involved.

6:11 The charge of blasphemy by the Jews is similar to accusations against Jesus speaking against the 

Temple. Also modern parallels: blasphemy charges by Muslims against Christians or equating 

Christian claims of exclusivity with anti-Semitism. How would you answer the last charge?

6:14 They are still recycling the accusation that Jesus was going to destroy the temple.