Acts 6:1

Amplified Bible

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Contextual Overview

Bible Verse Review
  from Treasury of Scripure Knowledge

when: Acts 6:7, Acts 2:41, Acts 2:47, Acts 4:4, Acts 5:14, Acts 5:28, Psalms 72:16, Psalms 110:3, Isaiah 27:6, Jeremiah 30:19

there: 1 Corinthians 10:10, Hebrews 13:1, James 4:5, James 5:9

Grecians: Acts 9:29, Acts 11:20

Hebrews: 2 Corinthians 11:22, Philippians 3:5

their: Acts 9:39, Acts 9:41, Deuteronomy 24:19-21, Deuteronomy 26:12, Job 29:13, Job 31:16, Isaiah 1:17, Ezekiel 22:7, Malachi 3:5, Matthew 23:14, 1 Timothy 5:4, 1 Timothy 5:5, 1 Timothy 5:9, James 1:27

the daily: Acts 2:45, Acts 4:35

Reciprocal: Exodus 18:18 - thou art 2 Kings 25:30 - a daily rate Nehemiah 13:13 - to distribute Proverbs 13:10 - with Proverbs 15:18 - he Proverbs 17:14 - leave Ecclesiastes 10:10 - wisdom Matthew 18:17 - tell Acts 2:44 - had Acts 15:39 - the contention Acts 21:40 - Hebrew 1 Corinthians 16:3 - whomsoever 2 Corinthians 8:4 - the ministering Philippians 1:1 - and deacons Philippians 2:14 - without 1 Timothy 3:10 - use 1 Timothy 5:3 - widows

Cross-References

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Gill's Notes on the Bible

And in those days, when the number of the disciples was multiplied,.... From an hundred and twenty to three thousand more, from thence to five thousand more, and after that a multitude of men and women were added, and still they were increasing; see Acts 1:15 Acts 2:41. This increase of the disciples agrees with what Maimonides says z, before observed, that

"in the days of Gamaliel, רבו מינים, "the heretics were multiplied in Israel".''

The word "disciples" was a common name to all Christians, to all that believed in Christ, and was the name they went by, before they were called Christians, Acts 11:26

there arose a murmuring of the Grecians, or Hellenists, against the Hebrews; by the Hebrews are meant the Jews that dwelt in Judea, and were the inhabitants of that country, and chiefly of Jerusalem, who spoke the Hebrew, or rather the Syriac language; and by the Grecians, or Hellenists, are meant, not the Greeks that were proselyted to the Jewish religion, though there might be some few among them; but Jews who were born, and had dwelt, in some parts of Greece, and spoke the Greek language, and used the Septuagint version of the Bible; between these two a murmuring arose, a complaint was made by one against the other: so that, as it appears from the instance of Ananias and Sapphira, that this first and pure Gospel church was not free from hypocrites; it is also manifest, that though they were at first so united and harmonious in their affections and judgments, yet they were not always clear of feuds, animosities, and contentions; Satan bestirred himself, and got footing among them, as he commonly does where the Gospel is preached, and there is an increase of it: the reason of this uneasiness was,

because their widows were neglected in the daily ministration; that is, they had not that distributed which was necessary for them, nor so much as the Hebrew widows; they complained of partiality, as if because the Hebrew widows were the natives of the country, and might be nearly related to many of the community, that therefore they were more regarded and better supplied every day, than their widows were, whose husbands had dwelt in foreign lands, and were not so well known, and had fewer acquaintance and relations; for it seems the ministration or distribution was made every day: and such a practice obtained among the Jews in common, who used to collect every day for the poor, and give it daily to them. Maimonides a speaks of it in this manner;

"they appoint collectors, who receive "every day", from every court, a piece of bread, or any sort of food, or fruit, or money, from whomsoever that offers freely for the time; and they divide that which is collected, "in the evening", among the poor, and they give to every poor person of it "his daily sustenance"; and this is called

תמחוי, "Tamchui", or "the alms dish".''

And from hence the apostles might take up this custom, and follow it. The Ethiopic version renders it, "because they saw their widows minister", or "employed daily"; as if the complaint was, that their widows were too much made use of, and obliged to more frequent and to harder service in taking care of the poor, the sick, and helpless, than the other widows were, who had not their share of labour with them, but lived more at ease. Though others rather think the murmur was, because the Grecian widows were not taken into the number, and employed in taking care of the poor, as the Hebrew widows were; but the sense first given, of not having so good a share in the distribution, seems to be the best.

z Hilchot Tephilla, c. 2. sect. 1. a Hilchot Mattanot Annayim, c. 9. sect. 2.

Barnes' Notes on the Bible

In those days ... - The first part of this chapter contains an account of the appointment of “deacons.” It may be asked, perhaps, why the apostles did not appoint these officers at the first organization of the church? To this, question we may reply, that it was better to defer the appointment until an occasion should occur when it would appear to be manifestly necessary and proper. When the church was small, its alms could be distributed by the apostles themselves without difficulty But when it was greatly increased when its charities were multiplied; and when the distribution might give rise to contentions, it was necessary that this matter should be entrusted to the hands of “laymen,” and that the “ministry” should be freed from all embarrassment, and all suspicions of dishonesty and unfairness in regard to pecuniary matters. It has never been found to be wise that the temporal affairs of the church should be entrusted in any considerable degree to the clergy, and they should be freed from such sources of difficulty and embarrassment.

Was multiplied - By the accession of the three thousand on the day of Pentecost, and of those who were subsequently added, Acts 4:4; Acts 5:14.

A murmuring - A complaint - as if there had been partiality in the distribution.

Of the Grecians - There has been much diversity of opinion in regard to these persons, whether they were “Jews” who had lived among the Gentiles, and who spoke the Greek language, or whether they were proselytes from the Gentiles. The former is probably the correct opinion. The word used here is not what is commonly employed to designate the inhabitants of Greece, but it properly denotes those who “imitate” the customs and habits of the Greeks, who use the Greek language, etc. In the time when the gospel was first preached, there were two classes of Jews - those who remained in Palestine, who used the Hebrew language, and who were appropriately called “Hebrews”; and those who were scattered among the Gentiles, who spoke the Greek language, and who used in their synagogues the Greek translation of the Old Testament, called the Septuagint. These were called “Hellenists,” or, as it is in our translation, “Grecians.” See the notes on John 7:35. These were doubtless the persons mentioned here - not those who were proselyted from Gentiles, but those of Jewish origin who were not natives of Judea, who had come up to Jerusalem to attend the great festivals. See Acts 2:5, Acts 2:9-11. Dissensions would be very likely to arise between these two classes of persons. The Jews of Palestine would pride themselves much on the fact that they dwelt in the land of the patriarchs and the land of promise; that they used the language which their fathers spoke, and in which the oracles of God were given; and that they were constantly near the temple, and regularly engaged in its solemnities. On the other hand, the Jews from other parts of the world would be suspicious, jealous, and envious of their brethren, and would be likely to charge them with partiality, or of taking advantage in their contact with them. These occasions of strife would not be destroyed by their conversion to Christianity, and one of them is furnished on this occasion.

Because their widows ... - The property which had been contributed, or thrown into common stock, was understood to be designed for the equal benefit of “all” the poor, and particularly, it would seem, for the poor widows. The distribution before this seems to have been made by the apostles themselves - or possibly, as Mosheim conjectures (Commentary de rebus Christianorum ante Constantinum, pp. 139, 118), the apostles committed the distribution of these funds to the Hebrews, and hence, the Grecians are represented as complaining against them, and not against the apostles.

In the daily ministration - In the daily distribution which was made for their needs. Compare Acts 4:35. The property was contributed doubtless with an understanding that it should be “equally” distributed to all classes of Christians that had need. It is clear from the Epistles that “widows” were objects of special attention in the primitive church, and that the first Christians regarded it as a matter of indispensable obligation to provide for their needs, 1 Timothy 5:3, 1 Timothy 5:9-10, 1 Timothy 5:16; James 1:27.

Clarke's Notes on the Bible

CHAPTER VI.

The Hellenistic Jews complain against the Hebrews, that their

widows were neglected in the daily ministration, 1.

To remedy the evil complained of, the apostles appoint seven

deacons to superintend the temporal affairs of the Church, 2-6.

The progress of the word of God in Jerusalem, 7.

Stephen, one of the deacons, becomes very eminent, and confounds

various Jews of the synagogues of the Libertines, c., 8-10.

They suborn false witnesses against him, to get him put to

death, 11-14.

He appears before the council with an angelic countenance, 15.

NOTES ON CHAP. VI.

Verse Acts 6:1. A murmuring of the Grecians against the Hebrews — Those who are here termed Grecians, ελληνισται, or Hellenists, were Jews who sojourned now at Jerusalem, but lived in countries where the Greek language was spoken, and probably in general knew no other. They are distinguished here from those called Hebrews, by which we are to understand native Jews, who spoke what was then termed the Hebrew language, a sort of Chaldaio-Syriac.

It has been remarked that Greek words ending in ιστης imply inferiority. ελληνες, Hellenes, was distinguished from ελληνισται: the former implies pure Greeks, native Greeks, who spoke the Greek tongue in its purity and the latter, Jews or others sojourning among the Greeks, but who spoke the Greek language according to the Hebrew idiom. Pythagoras divided his disciples into two classes; those who were capable of entering into the spirit and mystery of his doctrine he called πυθαγορειοι, Pythagoreans; those who were of a different cast he termed πυθαγορισται, Pythagorists: the former were eminent and worthy of their master; the latter only so so. The same distinction is made between those called αττικοι and αττικισται, Attics and Atticists, the pure and less pure Greeks, as between those called ελληνες and ελληνισται, Hellenes and Hellenists, pure Greeks and Graecising Jews. See Jamblicus, De Vit. Pyth. cap. 18, and Schoettgen on this place.

The cause of the murmuring mentioned here seems to have been this: When all the disciples had put their property into a common stock, it was intended that out of it each should have his quantum of supply. The foreign or Hellenistic Jews began to be jealous, that their widows were neglected in the daily ministration, that they either had not the proportion, or were not duly served; the Palestine Jews being partial to those of their own country. This shows that the community of goods could never have been designed to become general. Indeed, it was no ordinance of God; and, in any state of society, must be in general impracticable. The apostles, hearing of this murmuring, came to the resolution mentioned below.