Appointment of Seven Apostles

I would like divide these chapters 6, 7 & 8 into 6 parts:

Introduction to Seven (6:1–7)

2. Stephen’s Arrest and Trial (6:8–7:1)

3. Stephen’s Speech Before the Sanhedrin (7:2–53)

4. Stephen’s Martyrdom (7:54–8:1a)

5. Persecution and Dispersal of the Hellenists (8:1b–3)

6. The Witness of Philip(8:4–40)

Let’s start with “Introduction to Seven (6:1–7)”

(1) The Problem (6:1–2)

Acts 6:1–2 (ESV)

Now in these days when the disciples were increasing in number, a complaint by the Hellenists arose against the Hebrews because their widows were being neglected in the daily distribution. And the twelve summoned the full number of the disciples and said, “It is not right that we should give up preaching the word of God to serve tables.

Verse 6:1

Luke introduced the new section with a rather vague or unclear “in those days.” Luke generally was not concerned with giving precise chronological references, but from later data in Acts it may be concluded that this incident took place in the early to midthirties, perhaps five years or so after Pentecost. The Jerusalem Christian community had witnessed considerable growth; and as is so often the case with rapid increase, administrative problems developed. The particular difficulty involved a complaint from the Greek-speaking Christians against the native Aramaic-speaking Christians that their widows were being neglected in the daily distribution of food (literally, “the daily ministry”). As the church increased and came to include more and more of these “Hellenist” converts, it is only natural that they would have formed close associations with one another, perhaps even meeting in home fellowships together. There is no reason to picture a breach or separation in the total Christian community—only the sort of “distancing” created by natural linguistic and cultural differences. Where the “distancing” manifested itself was in the very practical matter of the community’s charity. The Hellenist widows were being overlooked—certainly not deliberately neglected but inadvertently left out. There may have been a considerable number of such widows. Dorcas (9:39) probably was one of them, and 1 Tim 5 attests to the large numbers of them in the Pauline congregations.In Jewish society widows were particularly needy and dependent. The Hellenist widows may have been a particularly sizable group. When the men died, their widows were left far from their former home and family to care for them and were thus particularly in need of charity. Many of them may have been attracted to the Christian community precisely because of its concern for the material needs of its members.

The Christian concern that “there be no needy among them” has already been referred to in Acts (2:44f.; 4:32, 34f.). The administration of community charity seems to have been in the hands of the apostles (4:35). As the church grew, they must have entrusted distribution to others, whom this text would indicate came primarily from the Aramaic-speaking constituency. Language barriers being what they are, it is easy to picture how some of the Greek-speaking widows were overlooked. In its charity the church may have followed somewhat the precedents already set in contemporary Judaism, which had a double system of distribution to the needy. The Jews had a weekly dole for resident needy, called the quppah. It was given out every Friday and consisted of enough money for fourteen meals. There was also a daily distribution, known as the tamhuy. It was for nonresidents and transients and consisted of food and drink, which were delivered from house to house where known needy were dwelling. The Christian practice seems to have embraced elements of both Jewish systems. Like the tamhuy it was daily, and like the quppah it was for the resident membership.

Verse 6:2

To solve the problem, the Twelve gathered all the disciples together. Even though the Hellenists had the main grievance, the problem involved the entire congregation; and the apostles wanted total participation in its resolution. This is not a bad precedent, particularly in matters where money is involved. As the spiritual leaders of the congregation and the ultimate administrators of the community funds, the apostles’ duty was to solve the problem. This is what is meant by their statement in v. 2 about it not being right for them to neglect God’s word to wait on tables. To oversee the distribution to the Hellenist widows would distract them from their primary responsibility of witness. The phrase “it would not be right” really means “not pleasing in God’s eyes.”

(2) The Solution (6:3–4)

Acts 6:3–4

3 Brothers, choose seven men from among you who are known to be full of the Spirit and wisdom. We will turn this responsibility over to them 4 and will give our attention to prayer and the ministry of the word.

As the leaders of the community, the apostles proposed that the members choose seven men from among them to administer the charity to the Hellenist widows. The context suggests that the seven men were to be Hellenists. The system had broken down with their group, and they would know better who the needy widows were and be better able to communicate with them. The apostles, however, laid down basic qualifications which the seven had to meet. First, they were to be “full of the Spirit,” i.e., they were to have manifested a special degree of allowing the Spirit to work in them. Then they were to be known for their “wisdom,” probably referring to the kind of practical know-how necessary for the proper management of the charitable funds. One would assume that the seven would take over the administration of the charity among the Hellenist Christians and the apostles would continue to do so among the others. Verse 4 concludes the apostolic proposal. By selecting the seven, the apostles were free to carry out their primary responsibilities of preaching and bearing witness to Christ.

(3) Selection and Installation (6:5–6)

Acts 6:5–6

5 This proposal pleased the whole group. They chose Stephen, a man full of faith and of the Holy Spirit; also Philip, Procorus, Nicanor, Timon, Parmenas, and Nicolas from Antioch, a convert to Judaism. 6 They presented these men to the apostles, who prayed and laid their hands on them.

6:5 The solution proposed by the apostles was pleasing to the whole group, which made its selection. It is important to note that the congregation made the selection. The apostles assumed the leadership in making the proposal, but they left final approval of the plan and selection of the seven to congregational decision. That they were all Hellenists is likely, given the nature of the problem and the fact that all seven names listed in v. 5 are Greek. Stephen was named first. He met the qualifications (v. 3), being full of faith and the Holy Spirit. That Luke listed him first is no accident. He would be the primary character in the following narrative (6:8–8:4).Next came Philip. He too would be a major figure in the story of the expanding Christian witness (8:5–40). The other five play no further role in Acts, and we have no reliable additional information on any of them. We know nothing further on Procorus, Nicanor, Timon, and Parmenas. Interestingly, Luke gave the additional note on Nicolas that he was a proselyte from Antioch. Some scholars feel he may have been Luke’s primary source of information about the Hellenists, who later seem to have centered around Antioch (11:19–21).

Acts 11:19–21 ESV

Now those who were scattered because of the persecution that arose over Stephen traveled as far as Phoenicia and Cyprus and Antioch, speaking the word to no one except Jews. But there were some of them, men of Cyprus and Cyrene, who on coming to Antioch spoke to the Hellenists also, preaching the Lord Jesus. And the hand of the Lord was with them, and a great number who believed turned to the Lord.

6:6 The selection of the seven is followed by their installation. The congregation chose them and presented them to the apostles. The apostles confirmed the congregational decision by laying their hands on them. In the Old Testament the laying on of hands deals with the transfer of some personal characteristic or responsibility from one person to another, as from Moses to Joshua (Num 27:16–23).

The gesture is used in several ways in Acts: in healings (Acts 9:17), the gift of the Spirit (Acts 9:17; 8:18), and in commissioning to a task (Acts 6:6; 13:3).

(4) Summary and Transition (6:7)

Acts 6:7 ESV

And the word of God continued to increase, and the number of the disciples multiplied greatly in Jerusalem, and a great many of the priests became obedient to the faith.

So the word of God spread. The number of disciples in Jerusalem increased rapidly, and a large number of priests became obedient to the faith(6:7) With the problem of the Hellenist widows solved, the community was once more at peace. The apostles were freed for their witness, and the word of God spread/grew. The strangeness of expression in describing the word as growing has often been noted. Perhaps the parable of the sower lies in the background. Here “the word of God” points to the proclaimed word as it was preached in wider and wider areas. The “word” grows when it is faithfully proclaimed and falls on fertile soil. In this instance it grew on unexpected soil—among the Jewish priests. There were many poor priests in Palestine, perhaps as many as 8,000. They received little support from the temple cult, had to support themselves primarily with their own hands, and had little in common with the Sadducean priestly aristocracy. From their ranks came these Christian converts. Luke’s mentioning them at this point in the narrative may be significant. The next event would be Stephen’s arrest and his stirring critique of the temple. Some of these priestly “insiders” may have shared the same viewpoint and longed for a purer worship of God.