Verse-by-Verse Bible Commentary
Acts 6:1

Clarke's Commentary

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.

Bridgeway Bible Commentary

6:1-8:3 CHANGES IN JERUSALEM

Organizing church affairs (6:1-6)

In the Jerusalem church there were two types of Jews, those brought up in Palestine who spoke Aramaic and those brought up in other places (such as Jews of the Dispersion) who spoke only Greek. The Greek-speaking Jews were known as Hellenists. Throughout Palestine there was tension between the two groups, and this tension carried over into the church. The Hellenists complained that, when widows were given their daily share from the common pool, the Hellenist widows were being neglected (6:1).
To ensure that the daily distribution of food was handled fairly and in the right spirit, the apostles invited the church to choose seven suitable men, whom the apostles then appointed to look after the work. It appears from their Greek names that those chosen were Hellenists (2-6). With the appointment of these men, the apostles took the first steps towards the organization of the the church.

Deacons (church helpers)

When Christianity later spread to nearby regions, other churches followed Jerusalem’s example of appointing people to look after specific affairs. As a result an order of deacons, or church helpers, became a regular feature of life in the early church (Philippians 1:1; 1 Timothy 3:8; 1 Timothy 3:8). The word ‘deacon’ was related to the words used to denote the Jerusalem seven and their work. It was the common Greek word for servant or minister (Romans 12:7; Ephesians 6:21; Colossians 4:17).

The New Testament nowhere defines the work of deacons. In the case of the Jerusalem seven, their main purpose was to accept responsibility for certain everyday tasks and so give the apostles more time for prayer and teaching (Acts 6:4). In churches that later grew up elsewhere, pastoral care and church leadership were the responsibilities of the elders. Deacons were a separate group who had other responsibilities (Philippians 1:1; 1 Timothy 3:1; 1 Timothy 3:1,1 Timothy 3:8; cf. Acts 20:28; Romans 12:6-8; 1 Peter 5:1-5; 1 Peter 5:1-5). The variety of needs within the church meant that opportunities existed for both men deacons and women deacons (Romans 16:1-2; 1 Timothy 3:11; 1 Timothy 3:11; cf. Luke 8:1-3; 1 Timothy 5:10; 1 Timothy 5:10).

Deacons were to be spiritual people, for right attitudes were necessary even in carrying out routine activities (Acts 6:3; 1 Timothy 3:9; 1 Timothy 3:9). But the work of deacons was not limited to such activities. Two of the Jerusalem seven, for example, were gifted preachers (Acts 6:5,Acts 6:8-10; Acts 8:5).

The Bible records no instructions concerning how deacons were appointed, though the action of the Jerusalem church may suggest some guidelines. The church leaders apparently invited the church members to select suitable people, taking into account their character, behaviour, ability, family life and Christian commitment (Acts 6:3a; 1 Timothy 3:8-13; 1 Timothy 3:8-13). After due prayer and consideration, the elders made the appointment (Acts 6:3b; 1 Timothy 3:10; 1 Timothy 3:10), in the understanding that only Spirit-gifted and Spirit-controlled people could properly do the work of deacons (1 Corinthians 12:4-7,1 Corinthians 12:11; 1 Peter 4:11; 1 Peter 4:11).

Coffman's Commentaries on the Bible

Now in these days when the number of the disciples was multiplying, there arose a murmuring of the Grecian Jews against the Hebrews, because their widows were neglected in the daily ministration. (Acts 6:1)

In these days … indicates a considerable time-lapse after the establishment of the church in A.D. 30, probably a period of six or eight years.

Murmuring of the Grecian Jews against the Hebrews … Both classes of these "Jews" were Christians, but there was a language barrier. The Jews of Palestine spoke Aramaic, and those of the Diaspora spoke Greek; many of the latter were living in Jerusalem at that time but were natives of the provinces. "In the Jewish world as a whole there was some tension, and this survived between the two groups," F. F. Bruce, The Book of Acts (Grand Rapids, Michigan: Wm. B. Eerdmans, Publishers, 1954), p. 128. even after they became Christians.

Murmuring … Most scholars assume that there was justification for this action, basing their opinion upon the assumption that the Grecian widows were actually "neglected." However, it is not clear from this verse that Luke intended any admission to that effect; but neither is it denied. It is this word "murmuring" which casts some doubt on the extent of that "neglect," for "murmuring" almost invariably carries with it an imputation of guilt in the persons doing the murmuring; and it rarely implies any guilt in those murmured against. "How long shall I bear with this evil generation which murmur against me?" (Numbers 14:27). As Spurgeon said of the murmuring of Israel in the wilderness:

The tendency of human nature is to murmur, complain, find fault, a very easy thing to do, the very word "murmur" being made of two infantile sounds — MUR MUR! There is no sense in it, no wit in it, no thought in it, being the cry rather of a brute than of a man, just a double groan! Charles H. Spurgeon, Sermons (New York: Funk and Wagnalls Company), Vol. IX, p. 389.

The vice of murmuring is specifically condemned in Philippians 2:14 and 1 Corinthians 10:10; and this student of God's word refuses to see in the incident before us any justification whatever for the murmuring that took place regarding the daily distribution of food to the needy. In the very nature of such distributions, it was inevitable that some should receive less, others more, and that almost any person desiring to find fault could easily have "discovered" some basis for alleging it. Significantly, the apostles spoke not a word of blame regarding either those who murmured or those who had done the distributing. They simply changed the administration of the charities with a view to eliminating all further excuses for any murmuring.

Their Widows … As McGarvey noted:

The fact that this distribution was made daily, and that the widows were the principal recipients, confirms our former conclusion that there was no general equalization of property, but only a provision for the needy. J. W. McGarvey, Commentary on Acts (Cincinnati, Ohio: Standard Publishing Company, 1892), p. 103.

Elam made a deduction based upon this episode, as follows:

There may be only two classes in the church, namely, the givers and the receivers. Each one belongs to one of these classes. If one is unable to give, that one is in the class of receivers and needs to be given to. E. A. Elam, Elam's Notes on Bible School Lessons (Nashville: Gospel Advocate Company, 1931), p. 191.

Barnes' Notes on the Whole 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.

Calvin's Commentary on the Bible

1.Luke declareth here upon what occasion, and to what end, and also with what rite, deacons were first made. He saith, When there arose a murmuring amongst the disciples, it was appeased by this remedy, as it is said in the common proverb, Good laws have taken their beginning of evil manners. And it may seem to be a strange thing, seeing that this is a function so excellent and so necessary in the Church, why it came not into the apostles’ minds at the first, (before there was any such occasion ministered,) to appoint deacons, and why the Spirit of God did not give them such counsel which they take now, being, as it were, enforced thereunto. But that which happened was both better then, and is also more profitable for us at this day, to be unto us an example. If the apostles had spoken of choosing deacons before any necessity did require the same, they should not have had the people so ready; they should have seemed to avoid labor and trouble; many would not have offered so liberally into the hands of other men. Therefore, it was requisite that the faithful should be convict [convinced] by experience that they might choose deacons willingly, whom they saw they could not want; and that through their own fault.

We learn in this history that the Church cannot be so framed by and by, but that there remain somewhat to be amended; neither can so great a building be so finished in one day, that there may not something be added to make the same perfect. Furthermore, we learn that there is no ordinance of God so holy and laudable, which is not either corrupt or made unprofitable through the fault of men. We wonder that things are never so well ordered in the world, but that there is always some evil mixed with the good; but it is the wickedness and corruption of our nature which causeth this. That was, indeed, a godly order, whereof Luke made mention before, when the goods of all men being consecrated to God, were distributed to every man as he had need; ⁽³⁰⁶⁾ when as the apostles, being, as it were, the stewards of God and the poor, had the chief government of the alms. But shortly after there ariseth a murmuring which troubleth this order. Here appeareth that corruption of men whereof I have spoken, which doth not suffer us to use our good things. We must also mark the subtilty ⁽³⁰⁷⁾ of Satan, who, to the end he may take from us the use of the gifts of God, goeth about this continually, that it may not remain pure and sound; but that, being mixed with other discommodities, it may, first, be suspected, secondly, loathed, and, lastly, quite taken away. But the apostles have taught us, by their example, that we must not yield unto such engines (and policies) of Satan. For they do not think it meet (being offended with the murmuring) to take away that ministry which they know pleaseth God; but rather invent a remedy whereby the offense may be taken away, and that may be retained which is God’s. Thus must we do. For what offenses soever Satan raise, ⁽³⁰⁸⁾ we must take good heed that he take not from us those ordinances which are otherwise wholesome.

The number increasing. We ought to wish for nothing more than that God would increase his Church, and gather together many ⁽³⁰⁹⁾ on every side unto his people; but the corruption of our nature hindereth us from having any thing happy in all points. For there arise many discommodities also, even of the increasings of the Church. For it is a hard matter to keep many hypocrites from creeping into the multitude, whose wickedness is not by and by discovered, until such time as they have infected some part of the flock with their infection. Moreover, many wicked, froward, and dissolute persons do insinuate themselves under a false color of repentance. And that I may pass over innumerable things, there is never such agreement amongst many, but that, according to the diversity of their manners, their opinions are also diverse, so that one thing cannot please all alike. This offense causeth many to be desirous to choose a few for a Church; it causeth them to loathe or else to hate a multitude. But no trouble, no irksomeness, ought so much to prevail, but that we must always be desirous to have the Church increased; but that we must study to enlarge the same; but that we must cherish so much as in us lieth unity with the whole body.

A murmuring of the Greeks. Hereby it appeareth that they were not fully regenerate by the Spirit of God, to whom the diversity of nation and country ministereth occasion of disagreement. For in Christ there is neither Jew nor Grecian, (Galatians 3:28.) Therefore, this indignation smelleth ⁽³¹⁰⁾ of the flesh and the world. Wherefore we must take good heed that the like fault be not found in us. ⁽³¹¹⁾ There is another fault in that they declare their indignation by murmuring. Furthermore it is uncertain whether the complaint were true or no. For when Luke saith that the Greeks murmured, because their widows were not honored, he showeth not what was done in deed, but what they thought was done. And it may be that forasmuch as the apostles did prefer the Jews, ⁽³¹²⁾ because they were better known, the Greeks did think (though falsely) that their widows were despised as strangers. And this seemeth to be more like to be true. Furthermore the word ministering may be expounded two manner of ways, actively or passively. For we know that at the first there were widows chosen unto the ministration. ⁽³¹³⁾ Notwithstanding, I do rather think that the Greeks did complain, because their widows were not so liberally relieved as they wished. So that the ministration shall be that daily distribution which was wont to be made.

(306) “In commune,” in common.

(307) “Artificium,” artifice.

(308) “Quotidie,” daily, omitted.

(309) “Quam plurimos,” as many as possible.

(310) “Resipit,” savors.

(311) “Nobis obrepat,” creep in upon us.

(312) “Judaeas,” the Jewish widows.

(313) “Ad diaconiam,” for ministering, as deaconnesses.

Smith's Bible Commentary

Chapter 6

Now in those days, when the number of disciples was multiplied ( Acts 6:1 ),

We found the Lord adding to the church and now He's multiplying. I love the Lord's mathematics.

there arose a murmuring ( Acts 6:1 )

Now another problem with this community living that was practiced by the early church sharing everything. Another problem arises here in chapter 6.

there arose a murmuring of the Grecians against the Hebrews, because their widows were neglected in the daily ministration ( Acts 6:1 ).

Daily the people would come to receive their dole from the church. They had everything in common, so they had a commissary. And each day they would give out according to the needs of the people. Give them their food and all. The Grecians do not imply that they were Greeks. But they were Jews who had followed the Hellenist's culture. Many of the Jews had taken Greek names. And had become totally acculturated to the Grecian culture which was spread throughout the world by Alexander the Great. Greece brought culture to the ancient world. And even after Rome conquered over Greece, these pockets of Grecian culture remained and were strong in the ancient world. There were those who had adapted the Greek culture. There were those who were still living by a strict Hebrew culture. So when it speaks of the Grecians and the Hebrews, they were, all of them, Jews. But there were those who were of the Greek culture, the Hellenistic culture, those of the Hebrew culture.

Now those who had adopted the Hellenistic culture felt that there was favoritism when they were doling out the supplies and all. That there was favoritism being shown towards those who were of the Hebrew culture. The little old women who would come up in their Hebrew garb would get an extra dole. Where these ladies who would come in their Grecian fashions would get less. And they'd say, "Hey, wait a minute. This isn't right that these widows who are of the Hebrew culture are getting more then those of the Grecian culture." So they came to the disciples with this problem.

So the twelve called the multitude of the disciples unto them [they had a big gathering of the people], and they said, It is not reasonable that we should leave the word of God, and serve at these tables ( Acts 6:2 ).

In other words, "We have more important things to do than to stand at the tables and to dole out the church's welfare. It isn't right. It isn't reasonable that we should have to take the responsibility of doling out the church's goods."

Wherefore, brethren, look out from among yourself seven men ( Acts 6:3 )

And these are the traits and the characteristics they're to possess. One: they are to be,

men of honest report, [Two:] full of the Holy Spirit and wisdom, whom we may appoint over this business ( Acts 6:3 ).

So it isn't right that we should leave the ministry that God has given unto us to take care of the tables, so let's appoint seven men, good reputations, filled with the Holy Spirit, having wisdom, and let them take charge over the church's commissary and,

We will give ourselves continually to prayer, and the ministry of the word ( Acts 6:4 ).

Now you remember when we were talking last Sunday about the men that God uses? They are men of prayer, and they are men of the Word. They're men who put this as the top priority in their lives. They do not allow other things to interfere with their prayer or with their study of the Word. They are men of the Word and men of prayer. And so here, this pressure to take an active role, to settle this dispute, they backed away from it. They said, "Let's just pick out seven men to do this in order that we might be able to give ourselves continually to prayer and the ministry of the Word."

And the saying pleased the whole multitude: and so they chose Stephen, a man full of faith and the Holy Spirit, and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicolas a proselyte of Antioch ( Acts 6:5 );

An interesting thing appears here, and that is when they chose these seven men, look at their names: Nicolas, Parmenas, Nicanor--these are Greek names. So those of the Grecian culture felt that their women were getting a lesser dole, and so in wisdom, they chose men who obviously had come from a Grecian culture themselves to take charge of overseeing the church's welfare. It's a wise way to solve a difficult problem.

When we were growing up, I had two brothers. And my mom was a outstanding pie baker, among other things, and there was always that problem of the last piece of pie. And so often my brother and I would be vying for that last piece of pie. And that's a polite way of saying fighting. I've fought over more than one piece of pie. And it was an advantage of being the older brother, too. But when we would bring our dispute to my mom and we would both be claiming that piece of pie or desiring our portion of that piece of pie, she would always let one of us cut it in half and the other one got the first choice. Boy, I mean we got out the micrometers. It was just a good solution to a difficult problem. And so it is interesting to me that in picking these men, they picked men with Greek names. Indicating that they probably had themselves a Hellenist cultural background.

It would be easy for anyone with any kind of ambition to be going up the ladder in the church to say, "Hey, wait a minute. Why do you want me to wait on tables? I want to preach the Gospel." The qualifications by which they chose these men, they would've all been qualified ministers of the Gospel for sure. Yet, these are the men who were chosen. But to me it is interesting that as we move on in the book of Acts, the activities of the next person that we get to are none other than Stephen who was one of those chosen who was spoken of as a man full of faith and the Holy Spirit. We will see Stephen being used by God in things other than waiting on tables. But that's where he went to begin his ministry.

There are a lot of people who feel called to the ministry. When they attend Calvary Chapel and they see the marvelous work that God is doing here, it has a way of inspiring men to go into the ministry. It is interesting that during the first twenty years or so of my life, when we were scraping the bottom all of the time to get enough money to buy food and the necessities, and pastoring little churches, fifty, sixty, seventy people, at that time I seemed not to inspire anybody to go into the ministry. But the interesting thing about those today who are being inspired towards the ministry is that they want to begin with a full time pastorate of a church of five hundred or so. A church that is able to provide them with a nice parsonage and an adequate salary. And they seem to forget that the first twenty years of my ministry I worked in secular jobs to keep the family in food and clothes and shoes. "Oh, but I feel that God is calling me to the full time ministry." Romaine has a good way of dealing with these people. He gives them a mop and says, "Alright, you want to start your full time ministry? The men's room is back there. You might as well learn what the ministry is all about."

But, it is important that we start somewhere. But rarely does a person start at the top. God usually brings us through the ranks. Stephen started on waiting tables, and I'm certain that he was faithful in that area and then God moved him up. So many times people come up and say, "I feel called to the ministry". And I say, "Do you teach a Sunday school class?" "No." I say, "Well, that's where you start. Go over and volunteer to teach a Sunday school class. Are you on the prayer watch?" "No." "Then volunteer to take a prayer time." That's where you really start in the ministry. You start in those more insignificant places. When you are faithful in the little things, the Lord will then raise you up and give you bigger things. It is interesting to me that the next two people that we come across in the record are not apostles but are two of these men who were chosen to wait tables, Stephen and Phillip. And we see the marvelous work that God raises them to having begun waiting tables. It isn't long before God takes them from there. So they chose these seven men.

Who they set before the apostles: and when they had prayed, they laid their hands on them ( Acts 6:6 ).

We have, it seems, developed a custom of laying hands on people and then praying. But from the book of Acts, it would seem that their pattern was praying and then laying their hands on people. We find this in a couple of places where they pray and then laid hands on them. I think we find that pattern also in about the thirteenth chapter when Paul and Barnabus were sent forth in their ministry. Verse three of chapter 13, "And when they had fasted and prayed and laid hands on them, they sent them away." So the pattern was to pray and then lay hands on them. I don't know that there is anything to that, but it's just interesting to me that we have that other tendency of just laying hands on people then praying, where they did it the other way around.

And the word of God increased; and the number of the disciples multiplied in Jerusalem greatly ( Acts 6:7 );

Again, we see the work of God adding to the church. A powerful community.

and a great company even of the priests were obedient to the faith ( Acts 6:7 ).

Now one of these seven men,

And Stephen, full of faith and power, did great wonders and miracles among the people. Then there arose certain of the synagogue, which is called the synagogue on the Libertines, and the Cyrenians, and the Alexandrians, and those of Cilicia and Asia, and they were disputing with Stephen. And they were not able to resist [or to counteract] the wisdom and the spirit by which he spake ( Acts 6:8-10 ).

Here they got into these arguments, but Stephen was just walking all over them. He spoke with such wisdom and such a Spirit that he was just putting them down.

So they suborned men [or paid off men], which said, We've heard him speak blasphemous words against Moses, and God. And they stirred up the people, and the elders, and the scribes, came upon him, and they caught him, and brought him to the council, and they set up the false witnesses, which said, This man does not cease to speak blasphemous words against this holy place and the law: for we have heard him say, that this Jesus of Nazareth shall destroy this place, and shall change the customs which Moses delivered unto us. And all that sat in the council, looking steadfastly on him, saw his face as if it had been the face of an angel ( Acts 6:11-15 ).

Beautiful, isn't it? And so, because they could not overcome his argument, the wisdom, the Spirit by which he spoke, they went to devious methods to stop his witness, hiring these men to make these false accusations against him, accusing him of blasphemy. Accusing him of speaking against the temple and against the law of God.

Now, there probably was a certain element of truth, for it is quite possible that Stephen did tell them that this temple is going to be destroyed. Because Jesus had told the disciples that "not one stone was going to be left standing upon another" of that temple when they asked Him of the signs of His coming and the end of the age. They were there in the temple and they were looking at these huge stones, and Jesus said, "Not one stone is going to be left standing on another." So Stephen could have been telling them that, "Hey, this temple is going to be destroyed." And also he could have been telling them, "That having the law of Moses is not enough for salvation. You must believe in Jesus Christ to be saved. That salvation cannot come by the law of Moses, but salvation comes through a living faith in Jesus Christ." And it could very possibly be that Stephen was saying these things, and they just twisted them slightly or reported only half of what he said.

And of course, that is one of the dangers of talking to any reporter is that they usually just quote less than half of what you say and then often quote it out of context so it sounds like you said something entirely different from what you said. Which almost amounts to a misquotation. Because they take it out of the context in which it was quoted. You begin to get very leery of interviews with reporters or T.V. commentators or whatever. We have a case right now where one of the famous commentators is being sued for the editing of a interview and all and seeking to bring an impression that perhaps not a reality, but though he is a very smooth man, they are not at all innocent of the charges that are being made. Because when they interviewed those scientists down at Creation Research Institute, they did the same thing. 60 Minutes did a hatchet job on Dr. Gish and on Dr. Morris in their editing and all. So it's possible to take the statements that a person makes out of context and to use them against the person. And this is no doubt what was being done to Stephen. There was a certain element of truth in what they were declaring, and yet, putting it in a different context and making it sound like something other than what he had actually said.

So as we move into chapter 7, we find here the story of the young man Stephen whose face shinning like an angel's stands up to make his defense before these people. And then on in to chapter 8, as the second of these, Phillip takes off for Samaria, and later on down to Gaza, and then to Azotus and did his marvelous work for God. Two men chosen to wait tables, promoted by God to powerful ministries within the early church. Faithful in the little things, being promoted to greater things. Shall we pray?

Father, we thank You again for the privilege of studying Your Word. For the joy, the blessing, the strength that Your Word brings to our lives. Help us, Lord, that we might grow through the knowledge of Your Word into a better understanding of Your plan and Your will for our lives. In Jesus' name we pray. Amen.

May the Lord be with you, keep His hand upon you, watch over and use you. Whatever it is that God has called you to do, be faithful. Give it your best, and then God will raise you to another task. And bring you through the ranks. So may you be used of God in a very special way. "

Contending for the Faith

And in those days, when the number of the disciples was multiplied, there arose a murmuring of the Grecians against the Hebrews, because their widows were neglected in the daily ministration.

And in those days: This phrase represents an indefinite period of time; perhaps as much as six to eight years have passed since the establishment of the church.

when the number of the disciples was multiplied: The size of the church has literally grown by leaps and bounds. Some scholars estimate there may have been as many as twenty thousand Christians in the area around Jerusalem (5:14).

there arose a murmuring: To murmur is to complain. In the Old Testament, Israel is often described as "murmuring." This constant complaining seems to have been a source of irritation that wore on the patience of God. "How long shall I bear with this evil congregation, which murmur against me" (Numbers 14:27)? In New Testament times, this sin of whispering and discontent is warned against (1 Corinthians 10:10; Philippians 2:14). It is obvious, according to the context, "murmuring" (griping, complaining, grumbling) results in discord and division in the Lord’s church. This sin will produce the same results today.

of the Grecians against the Hebrews: The problem about to be dealt with is a dispute between the Greeks and the Hebrews in the church in Jerusalem.

"Grecian Jews" were "Hellenists, " or Jews who are born and reared in another country than Palestine; "Hebrews" are the Jews who were of pure Jewish blood and spoke the Hebrew language. Paul says he is "a Hebrew of the Hebrews" (Philippians 3:5), which means he is of pure Hebrew blood and he speaks the Hebrew language (Boles 94).

because their widows were neglected in the daily ministration: The early church demonstrates concern for the needy, in this case, widows, by a "daily ministration" to their needs (4:35; 1 Timothy 3:3-16; James 1:27). The Grecian Jews make the charge that "their widows" are not receiving equal treatment.

Dr. Constable's Expository Notes

The number of the disciples of Jesus continued to grow. This is the first mention of the word "disciple" in Acts where it occurs 28 times. The word appears about 238 times in the Gospels but nowhere else in the New Testament. This is probably because when Jesus was present, or had just departed to heaven, the New Testament writers referred to His followers in relationship to Him. Afterward they identified them in relation to one another and society. [Note: Blaiklock, p. 74.]

Two types of Jews made up the Jerusalem church. Some were native "Hebrews" who had lived primarily in Palestine, spoke Aramaic predominantly but also Greek, and used the Hebrew Scriptures. The others were "Hellenists" who originally lived outside Palestine (Jews of the Diaspora) but were now living in Palestine. Many of these Jews returned to Palestine to end their days in their ancestral homeland. They spoke Greek primarily, as well as the language of the area where they had lived, and they used the Septuagint translation of the Old Testament. The Apostle Paul classed himself among the Hebrews (2 Corinthians 11:22; cf. Philippians 3:5) though he grew up outside Palestine. The basic difference between the Hebrews and Hellenists, therefore, appears to have been linguistic. [Note: Witherington, pp. 240-43.] Those who could speak a Semitic language were Hebrews, and those who could not were Hellenists. [Note: C. F. D. Moule, "Once More, Who Were the Hellenists?" Expository Times 70 (October 1958-September 1959):100.] Within Judaism frequent tensions between these two groups arose, and this cultural problem carried over into the church. The Hebrews observed the Mosaic Law much more strictly than their Hellenistic brethren. Conversely the Hellenists typically regarded the Hebrews as quite narrow-minded and self-centered.

The Hebrews and the Hellenists had their own synagogues in Jerusalem. [Note: Jewish Encyclopaedia, s.v. "Alexandrians in Jerusalem," by Emil Schürer.] But when they became Christians they came together in one fellowship. As the church grew, some of the Christians believed that the church leaders were discriminating against the Hellenists unfairly (cf. Ephesians 4:31; Hebrews 12:15). The conflict arose over the distribution of food to church widows (cf. Acts 2:44-45; Acts 4:32 to Acts 5:11). Care of widows and the needy was a priority in Judaism (Exodus 22:22; Deuteronomy 10:18; et al.). The Jews provided for their widows weekly in the synagogues along with the poor. [Note: B. W. Winter, "Providentia for the Widows of 1 Timothy 5:3-16," Tyndale Bulletin 39 (1988):89. See also Barclay, p. 50; Emil Schürer, The History of the Jewish People in the Age of Christ, 2:437, n. 49; and Jeremias, Jerusalem in . . ., pp. 126-34.]

"It is not here said that the murmuring arose among the widows, but because of them. Women and money occasion the first serious disturbance in the church life." [Note: Robertson, 3:72-73.]

Dr. Constable's Expository Notes

4. Internal conflict 6:1-7

The scene shifts back to life within the church (cf. Acts 4:32 to Acts 5:11). Luke wrote this pericope to explain some administrative changes that the growth of the church made necessary. He also wanted to introduce the Hellenistic Jews who took the lead in evangelizing the Gentiles. Their activity began shortly after the event he recorded here.

In this chapter we see two of Satan’s favorite methods of assailing the church that he has employed throughout history: internal dissension (Acts 6:1-7) and external persecution (Acts 6:8-15).

Barclay's Daily Study Bible

Chapter 6

THE FIRST OFFICE-BEARERS ( Acts 6:1-7 )

6:1-7 In those days, when the number of the disciples was growing, there arose a complaint of the Greek-speaking Jews against the Hebrew-speaking Jews, in which they alleged that their widows were being overlooked in the daily distribution. The Twelve sent for the main body of the disciples and said, "It is not fitting that we should abandon the word of God to serve tables. So, brethren, look about for seven attested men from your number, men full of the Holy Spirit and of wisdom, and we will put them in charge of this business. As for us, we will give our undivided attention to prayer and to the service of the word." This seemed a good idea to the body of the disciples. So they chose Stephen, a man full of faith and of the Holy Spirit, and Philip and Prochoros and Nicanor and Timon and Parmenos and Nicolaos, who was a Gentile from Antioch who had embraced the Jewish faith. They brought these men into the presence of the apostles; and they prayed and laid their hands upon them. So the word of God progressed and the number of disciples in Jerusalem was very greatly increased; and a large number of the priests accepted the faith.

As the Church grew it began to encounter the problems of an institution. No nation has ever had a greater sense of responsibility for the less fortunate brethren than the Jews.

In the synagogue there was a routine custom. Two collectors went round the market and the private houses every Friday morning and made a collection for the needy partly in money and partly in goods. Later in the day this was distributed. Those who were temporarily in need received enough to enable them to carry on; and those who were permanently unable to support themselves received enough for fourteen meals, that is, enough for two meals a day for the ensuing week. The fund from which this distribution was made was called the Kuppah or Basket. In addition to this a house-to-house collection was made daily for those in pressing need. This was called the Tamhui, or Tray.

It is clear that the Christian Church had taken over this custom. But amidst the Jews themselves there was a cleavage. In the Christian Church there were two kinds of Jews. There were the Jerusalem and the Palestinian Jews who spoke Aramaic, the descendant of the ancestral language, and prided themselves that there was no foreign admixture in their lives. There were also Jews from foreign countries who had come up for Pentecost and made the great discovery of Christ. Many of these had been away from Palestine for generations; they had forgotten their Hebrew and spoke only Greek. The natural consequence was that the spiritually snobbish Aramaic-speaking Jews looked down on the foreign Jews. This contempt affected the daily distribution of alms and there was a complaint that the widows of the Greek-speaking Jews were being--possibly deliberately--neglected. The apostles felt they ought not to get themselves mixed up in a matter like this; so the Seven were chosen to straighten out the situation.

It is extremely interesting to note that the first office-bearers to be appointed were chosen not to talk but for practical service.

A CHAMPION OF FREEDOM ARISES ( Acts 6:8-15 )

6:8-15 Stephen, full of grace and power, performed great wonders and signs among the people. There arose in debate with Stephen certain members of the synagogue of the Libertines and of the Cyrenians and of the Alexandrians, and of those from Cilicia and Asia; and they could find no answer to his wisdom and to the Spirit with whose help he spoke. So they formed a plot to introduce certain men who alleged, "We heard this man speak blasphemous words against Moses and against God." So they agitated the people and the elders and the scribes, and they came upon Stephen and seized him and brought him to the Sanhedrin. Then they introduced false witnesses who alleged, "This man never stops saying things against the holy place and against the law; for we have heard him say that Jesus of Nazareth will destroy this place and will alter the customs which Moses handed down to us." And when all those who sat in the Sanhedrin gazed intently at him, they saw his face looking as if it were the face of an angel.

The Church's appointment of these seven men had far-reaching consequences. In essence the great struggle had begun. The Jews always looked on themselves as the chosen people; but they had interpreted chosen in the wrong way, regarding themselves as chosen for special privilege and believing that God had no use for any other nation. At their worst they declared that God had created the Gentiles to be fuel for the fires of hell; at their mildest they believed that some day the Gentiles would become their servants. They never dreamed that they were chosen for service to bring all men into the same relationship with God as they themselves enjoyed.

Here was the thin end of the wedge. This is not yet a question of bringing in the Gentiles. It is Greek-speaking Jews who are involved. But not one of the seven has a Jewish name; and one of them, Nicolaos, was a Gentile who had accepted the Jewish faith. And Stephen had a vision of a world for Christ. To the Jews two things were specially precious--the Temple, where alone sacrifice could be offered and God could be truly worshipped and the Law which could never be changed. Stephen, however, said that the Temple must pass away, that the Law was but a stage towards the gospel and that Christianity must go out to the whole wide world. None could withstand his arguments and so the Jews resorted to force and Stephen was arrested. His career was to be short; but he was the first to see that Christianity was not the perquisite of the Jews but God's offer to all the world.

-Barclay's Daily Study Bible (NT)

Gann's Commentary on the Bible

Acts 6:1

Number -- multiplied -- The number of believers was growing, cf. Acts 5:14; Acts 6:7

Daily ministration -- διακονίᾳ, diakonia. Were these men "deacons"? They certainly were in the general sense, and were the forerunners of the official work of "deacons" seen later - 1 Timothy 3:8-13.

Gill's Exposition of the Whole 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.

Henry's Complete Commentary on the Bible

      1 And in those days, when the number of the disciples was multiplied, there arose a murmuring of the Grecians against the Hebrews, because their widows were neglected in the daily ministration.   2 Then the twelve called the multitude of the disciples unto them, and said, It is not reason that we should leave the word of God, and serve tables.   3 Wherefore, brethren, look ye out among you seven men of honest report, full of the Holy Ghost 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.   5 And the saying pleased the whole multitude: and they chose Stephen, a man full of faith and of the Holy Ghost, 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.   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.

      Having seen the church's struggles with her enemies, and triumphed with her in her victories, we now come to take a view of the administration of her affairs at home; and here we have,

      I. An unhappy disagreement among some of the church-members, which might have been of ill consequence, but was prudently accommodated and taken up in time (Acts 6:1; Acts 6:1): When the number of the disciples (for so Christians were at first called, learners of Christ) was multiplied to many thousands in Jerusalem, there arose a murmuring.

      1. It does our hearts good to find that the number of the disciples is multiplied, as, no doubt, it vexed the priests and Sadducees to the heart to see it. The opposition that the preaching of the gospel met with, instead of checking its progress, contributed to the success of it; and this infant Christian church, like the infant Jewish church in Egypt, the more it was afflicted, the more it multiplied. The preachers were beaten, threatened, and abused, and yet the people received their doctrine, invited, no doubt, thereto by their wonderful patience and cheerfulness under their trials, which convinced men that they were borne up and carried on by a better spirit than their own.

      2. Yet it casts a damp upon us to find that the multiplying of the disciples proves an occasion of discord. Hitherto they were all with one accord. This had been often taken notice of to their honour; but now that they were multiplied, they began to murmur; as in the old world, when men began to multiply, they corrupted themselves. Thou hast multiplied the nation, and not increased their joy,Isaiah 9:3. When Abraham and Lot increased their families, there was a strife between their herdsmen; so it was here: There arose a murmuring, not an open falling out, but a secret heart-burning.

      (1.) The complainants were the Grecians, or Hellenists, against the Hebrews--the Jews that were scattered in Greece, and other parts, who ordinarily spoke the Greek tongue, and read the Old Testament in the Greek version, and not the original Hebrew, many of whom being at Jerusalem at the feast embraced the faith of Christ, and were added to the church, and so continued there. These complained against the Hebrews, the native Jews, that used the original Hebrew of the Old Testament. Some of each of these became Christians, and, it seems, their joint-embracing of the faith of Christ did not prevail, as it ought to have done, to extinguish the little jealousies they had one of another before their conversion, but they retained somewhat of that old leaven; not understanding, or not remembering, that in Christ Jesus there is neither Greek nor Jew, no distinction of Hebrew and Hellenist, but all are alike welcome to Christ, and should be, for his sake, dear to one another.

      (2.) The complaint of these Grecians was that their widows were neglected in the daily administration, that is in the distribution of the public charity, and the Hebrew widows had more care taken of them. Observe, The first contention in the Christian church was about a money-matter; but it is a pity that the little things of this world should be makebates among those that profess to be taken up with the great things of another world. A great deal of money was gathered for the relief of the poor, but, as often happens in such cases, it was impossible to please every body in the laying of it out. The apostles, at whose feet it was laid, did their best to dispose of it so as to answer the intentions of the donors, and no doubt designed to do it with the utmost impartiality, and were far from respecting the Hebrews more than the Grecians; and yet here they are complained to, and tacitly complained of, that the Grecian widows were neglected; though they were as real objects of charity, yet they had not so much allowed them, or not to so many, or not so duly paid them, as the Hebrews. Now, [1.] Perhaps this complaint was groundless and unjust, and there was no cause for it; but those who, upon any account, lie under disadvantages (as the Grecian Jews did, in comparison with those that were Hebrews of the Hebrews) are apt to be jealous that they are slighted when really they are not so; and it is the common fault of poor people that, instead of being thankful for what is given them, they are querulous and clamorous, and apt to find fault that more is not given them, or that more is given to others than to them; and there are envy and covetousness, those roots of bitterness, to be found among the poor as well as among the rich, notwithstanding the humbling providences they are under, and should accommodate themselves to. But, [2.] We will suppose there might be some occasion for their complaint. First, Some suggest that though their other poor were well provided for, yet their widows were neglected, because the managers governed themselves by an ancient rule which the Hebrews observed, that a widow was to be maintained by her husband's children. See 1 Timothy 5:4. But, Secondly, I take it that the widows are here put for all the poor, because many of those that were in the church-book, and received alms, were widows, who were well provided for by the industry of their husbands while they lived, but were reduced to straits when they were gone. As those that have the administration of public justice ought in a particular manner to protect widows from injury (Isaiah 1:17; Luke 18:3); so those that have the administration of public charity ought in a particular manner to provide for widows what is necessary. See 1 Timothy 5:3. And observe, The widows here, and the other poor, had a daily ministration; perhaps they wanted forecast, and could not save for hereafter, and therefore the managers of the fund, in kindness to them, gave them day by day their daily bread; they lived from hand to mouth. Now, it seems, the Grecian widows were, comparatively, neglected. Perhaps those that disposed of the money considered that there was more brought into the fund by the rich Hebrews than by the rich Grecians, who had not estates to sell, as the Hebrews had, and therefore the poor Grecians should have less out of the fund; this, though there was some tolerant reason for it, they thought hard and unfair. Note, In the best-ordered church in the world there will be something amiss, some mal--administration or other, some grievances, or at least some complaints; those are the best that have the least and the fewest.

      II. The happy accommodating of this matter, and the expedient pitched upon for the taking away of the cause of this murmuring. The apostles had hitherto the directing of the matter. Applications were made to them, and appeals in cases of grievances. They were obliged to employ persons under them, who did not take all the care they might have taken, nor were so well fortified as they should have been against temptations to partiality; and therefore some persons must be chosen to manage this matter who have more leisure to attend to it than the apostles had, and were better qualified for the trust than those whom the apostles employed were. Now observe,

      1. How the method was proposed by the apostles: They called the multitude of the disciples unto them, the heads of the congregations of Christians in Jerusalem, the principal leading men. The twelve themselves would not determine any thing without them, for in multitude of counsellors there is safety; and in an affair of this nature those might be best able to advise who were more conversant in the affairs of this life than the apostles were.

      (1.) The apostles urge that they could by no means admit so great a diversion, as this would be, from their great work (Acts 6:2; Acts 6:2): It is not reasonable that we should leave the word of God and serve tables. The receiving and paying of money was serving tables, too like the tables of the money-changers in the temple. This was foreign to the business which the apostles were called to. They were to preach the word of God; and though they had not such occasion to study for what they preached as we have (it being given in that same hour what they should speak), yet they thought that was work enough for a whole man, and to employ all their thoughts, and cares, and time, though one man of them was more than ten of us, than ten thousand. If they serve tables, they must, in some measure, leave the word of God; they could not attend their preaching work so closely as they ought. Pectora nostra duas non admittentia curas--These minds of ours admit not of two distinct anxious employments. Though this serving of tables was for pious uses, and serving the charity of rich Christians and the necessity of poor Christians, and in both serving Christ, yet the apostles would not take so much time from their preaching as this would require. They will no more be drawn from their preaching by the money laid at their feet than they will be driven from it by the stripes laid on their backs. While the number of the disciples was small, the apostles might manage this matter without making it any considerable interruption to their main business; but, now that their number was increased, they could not do it. It is not reason, ouk areston estin--it is not fit, or commendable, that we should neglect the business of feeding souls with the bread of life, to attend the business of relieving the bodies of the poor. Note, Preaching the gospel is the best work, and the most proper and needful that a minister can be employed in, and that which he must give himself wholly to (1 Timothy 4:15), which that he may do, he must not entangle himself in the affairs of this life (2 Timothy 2:4), no, not in the outward business of the house of God, Nehemiah 11:16.

      (2.) They therefore desire that seven men might be chosen, well qualified for the purpose, whose business it should be to serve tables, diakonein trapezais--to be deacons to the tables,Acts 6:2; Acts 6:2. The business must be minded, must be better minded than it had been, and than the apostles could mind it; and therefore proper persons must be occasionally employed in the word, and prayer, were not so entirely devoted to it as the apostles were; and these must take care of the church's stock--must review, and pay, and keep accounts--must buy those things which they had need of against the feast (John 13:29), and attend to all those things which are necessary in ordine ad spiritualia--in order to spiritual exercises, that every thing might be done decently and in order, and no person nor thing neglected. Now,

      [1.] The persons must be duly qualified. The people are to choose, and the apostles to ordain; but the people have no authority to choose, nor the apostles to ordain, men utterly unfit for the office: Look out seven men; so many they thought might suffice for the present, more might be added afterwards if there were occasion. These must be, First, Of honest report, men free from scandal, that were looked upon by their neighbours as men of integrity, and faithful men, well attested, as men that might be trusted, not under a blemish for any vice, but, on the contrary, well spoken of for every thing that is virtuous and praiseworthy; martyroumenous--men that can produce good testimonials concerning their conversation. Note, Those that are employed in any office in the church ought to be men of honest report, of a blameless, nay, of an admirable character, which is requisite not only to the credit of their office, but to the due discharge of it. Secondly, They must be full of the Holy Ghost, must be filled with those gifts and graces of the Holy Ghost which were necessary to the right management of this trust. They must not only be honest men, but they must be men of ability and men of courage; such as were to be made judges in Israel (Exodus 18:21), able men, fearing God; men of truth, and hating covetousness; and hereby appearing to be full of the Holy Ghost. Thirdly, They must be full of wisdom. It was not enough that they were honest, good men, but they must be discreet, judicious men, that could not be imposed upon, and would order things for the best, and with consideration: full of the Holy Ghost, and wisdom, that is, of the Holy Ghost as a Spirit of wisdom. We find the word of wisdom given by the Spirit, as distinct form the word of knowledge by the same Spirit, 1 Corinthians 12:8. Those must be full of wisdom who are entrusted with public money, that it may be disposed of, not only with fidelity, but with frugality.

      [2.] The people must nominate the persons: "Look you out among yourselves seven men; consider among yourselves who are the fittest for such a trust, and whom you can with the most satisfaction confide in." They might be presumed to know better, or at least were fitter to enquire, what character men had, than the apostles; and therefore they are entrusted with the choice.

      [3.] They apostles will ordain them to the service, will give them their charge, that they may know what they have to do and make conscience of doing it, and give them their authority, that the persons concerned may know whom they are to apply to, and submit to, in affairs of that nature: Men, whom we may appoint. In many editions of our English Bibles there has been an error of the press here; for they have read it, whom ye may appoint, as if the power were in the people; whereas it was certainly in the apostles: whom we may appoint over this business, to take care of it, and to see that there be neither waste nor want.

      (3.) The apostles engage to addict themselves wholly to their work as ministers, and the more closely if they can but get fairly quit of this troublesome office (Acts 6:4; Acts 6:4): We will give ourselves continually to prayer, and to the ministry of the word. See here, [1.] What are the two great gospel ordinances--the word, and prayer; by these two communion between God and his people is kept up and maintained; by the word he speaks to them, and by prayer they speak to him; and these have a mutual reference to each other. By these two the kingdom of Christ must be advanced, and additions made to it; we must prophesy upon the dry bones, and then pray for a spirit of life from God to enter into them. By the word and prayer other ordinances are sanctified to us, and sacraments have their efficacy. [2.] What is the great business of gospel ministers--to give themselves continually to prayer, and to the ministry of the word; they must still be either fitting and furnishing themselves for those services, or employing themselves in them; either publicly or privately; in the stated times, or out of them. They must be God's mouth to the people in the ministry of the word, and the people's mouth to God in prayer. In order to the conviction and conversion of sinners, and the edification and consolation of saints, we must not only offer up our prayers for them, but we must minister the word to them, seconding our prayers with our endeavours, in the use of appointed means. Nor must we only minister the word to them, but we must pray for them, that it may be effectual; for God's grace can do all without our preaching, but our preaching can do nothing without God's grace. The apostles were endued with extraordinary gifts of the Holy Ghost, tongues and miracles; and yet that to which they gave themselves continually was preaching and praying, by which they might edify the church: and those ministers, without doubt, are the successors of the apostles (not in the plenitude of the apostolical power--those are daring usurpers who pretend to this, but in the best and most excellent of the apostolical works) who give themselves continually to prayer, and to the ministry of the word; and such Christ will always be with, even to the end of the world.

      2. How this proposal was agreed to, and presently put in execution, by the disciples. It was not imposed upon them by an absolute power, though they might have been bold in Christ to do this (Philemon 1:8), but proposed, as that which was highly convenient, and then the saying pleased the whole multitude,Acts 6:5; Acts 6:5. It pleased them to see the apostles so willing to have themselves discharged from intermeddling in secular affairs, and to transmit them to others; it pleased them to hear that they would give themselves to the word and prayer; and therefore they neither disputed the matter nor deferred the execution of it.

      (1.) They pitched upon the persons. It is not probable that they all cast their eye upon the same men. Everyone had his friend, whom he thought well of. But the majority of votes fell upon the persons here named; and the rest both of the candidates and the electors acquiesced, and made no disturbance, as the members of societies in such cases ought to do. An apostle, who was an extraordinary officer, was chosen by lot, which is more immediately the act of God; but the overseers of the poor were chosen by the suffrage of the people, in which yet a regard is to be had to the providence of God, who has all men's hearts and tongues in his hand. We have a list of the persons chosen. Some think they were such as were before of the seventy disciples; but this is not likely, for they were ordained by Christ himself, long since, to preach the gospel; and there was not more reason that they should leave the word of God to serve tables than that the apostles should. It is therefore more probable that they were of those that were converted since the pouring out of the Spirit; for it was promised to all that would be baptized that they should receive the gift of the Holy Ghost; and the gift, according to that promise, is that fulness of the Holy Ghost which was required in those that were to be chosen to this service. We may further conjecture, concerning these seven, [1.] That they were such as had sold their estates, and brought the money into the common stock; for cæteris paribus--other things being equal, those were fittest to be entrusted with the distribution of it who had been most generous in the contribution to it. [2.] That these seven were all of the Grecian or Hellenist Jews, for they have all Greek names, and this would be most likely to silence the murmurings of the Grecians (which occasioned this institution), to have the trust lodged in those that were foreigners, like themselves, who would be sure not to neglect them. Nicolas, it is plain, was one of them, for he was a proselyte of Antioch; and some think the manner of expression intimates that they were all proselytes of Jerusalem, as he was of Antioch. The first named is Stephen, the glory of these septemviri, a man full of faith and of the Holy Ghost; he had a strong faith in the doctrine of Christ, and was full of it above most; full of fidelity, full of courage (so some), for he was full of the Holy Ghost, of his gifts and graces. He was an extraordinary man, and excelled in every thing that was good; his name signifies a crown. Phillip is put next, because he, having used this office of a deacon well, thereby obtained a good degree, and was afterwards ordained to the office of an evangelist, a companion and assistant to the apostles, for so he is expressly called, Acts 21:8; Acts 21:8. Compare Ephesians 4:11. And his preaching and baptizing (which we read of Acts 8:12; Acts 8:12) were certainly not as a deacon (for it is plain that that office was serving tables, in opposition to the ministry of the word), but as an evangelist; and, when he was preferred to that office, we have reason to think he quitted this office, as incompatible with that. As for Stephen, nothing we find done by him proves him to be a preacher of the gospel; for he only disputes in the schools, and pleads for his life at the bar, Acts 6:9; Acts 7:2. The last named is Nicolas, who, some say, afterwards degenerated (as the Judas among these seven) and was the founder of the sect of the Nicolaitans which we read of (Revelation 2:6; Revelation 2:15), and which Christ there says, once and again, was a thing he hated. But some of the ancients clear him from this charge, and tell us that, though that vile impure sect denominated themselves from him, yet it was unjustly, and because he only insisted much upon it that those that had wives should be as though they had none, thence they wickedly inferred that those that had wives should have them in common, which therefore Tertullian, when he speaks of the community of goods, particularly excepts: Omnia indiscreta apud nos, præter uxores--All things are common among us, except our wives.--Apol. cap, 39.

      (2.) The apostles appointed them to this work of serving tables for the present, Acts 6:6; Acts 6:6. The people presented them to the apostles, who approved their choice, and ordained them. [1.] They prayed with them, and for them, that God would give them more and more of the Holy Ghost and of wisdom--that he would qualify them for the service to which they were called, and own them in it, and make them thereby a blessing to the church, and particularly to the poor of the flock. All that are employed in the service of the church ought to be committed to the conduct of the divine grace by the prayers of the church. [2.] They laid their hands on them, that is, they blessed them in the name of the Lord, for laying on hands was used in blessing; so Jacob blessed both the sons of Joseph; and, without controversy, the less is blessed of the greater (Hebrews 7:7); the deacons are blessed by the apostles, and the overseers of the poor by the pastors of the congregation. Having by prayer implored a blessing upon them, they did by the laying on of hands assure them that the blessing was conferred in answer to the prayer; and this was giving them authority to execute that office, and laying an obligation upon the people to be observant of them therein.

      III. The advancement of the church hereupon. When things were thus put into good order in the church (grievances were redressed and discontents silenced) then religion got ground, Acts 6:7; Acts 6:7. 1. The word of God increased. Now that the apostles resolved to stick more closely than ever to their preaching, it spread the gospel further, and brought it home with the more power. Ministers disentangling themselves from secular employments, and addicting themselves entirely and vigorously to their work, will contribute very much, as a means, to the success of the gospel. The word of God is said to increase as the seed sown increases when it comes up again thirty, sixty, a hundred fold. 2. Christians became numerous: The number of the disciples multiplied in Jerusalem greatly. When Christ was upon earth, his ministry had least success in Jerusalem; yet now that city affords most converts. God has his remnant even in the worst of places. 3. A great company of the priests were obedient to the faith. Then is the word and grace of God greatly magnified when those are wrought upon by it that were least likely, as the priests here, who either had opposed it, or at least were linked in with those that had. The priests, whose preferments arose from the law of Moses, were yet willing to let them go for the gospel of Christ; and, it should seem, they came in a body; many of them agreed together, for the keeping up of one another's credit, and the strengthening of one another's hands, to join at once in giving up their names to Christ: polis ochlos--a great crowd of priests were, by the grace of God helped over their prejudices, and were obedient to the faith, so their conversion is described. (1.) They embraced the doctrine of the gospel; their understandings were captivated to the power of the truths of Christ, and every opposing objecting thought brought into obedience to him, 2 Corinthians 10:4; 2 Corinthians 10:5. The gospel is said to be made known for the obedience of faith,Romans 16:26. Faith is an act of obedience, for this is God's commandment, that we believe,1 John 3:23. (2.) They evinced the sincerity of their believing the gospel of Christ by a cheerful compliance with all the rules and precepts of the gospel. The design of the gospel is to refine and reform our hearts and lives; faith gives law to us, and we must be obedient to it.

Kelly Commentary on Books of the Bible

First of all we see man in an entirely new place man risen from among the dead and ascending to heaven. The risen ascended man, Christ Jesus, is the new starting-point of the dealings of God. The first man afforded the great and solemn and saddening lesson of human responsibility. The cross had just closed the history of the race; for Jesus in no way shrank from all that was connected with the creature responsible here below, but met it to God's glory. He alone was capable of doing all; He alone solved every question; and this as a perfect man, but not a perfect man only, because He was very God. Thus was glory brought to His Father all through His life, to God as such in His death; and glory to God not merely as one who was putting man to the test, but who was removing from before His face the root and the fruits of sin; for this is the wonderful specialty of the death of the Lord Jesus, that, in Him crucified, all that had hindered, all that had dishonoured God, was for ever met, and God infinitely more and after a better sort glorified than if there never had been sin at all.

Thus on the setting aside of the old creation, the way was clear for man in this new place; and we shall see this in the blessed book before us-the Acts of the Apostles, although I am far from meaning that the title is an adequate statement of its contents: it is but its human name, and man is not capable even of giving a name. It is a book of deeper and more glorious purpose than acts of the apostles could be, however blessed in their place. Flowing down from the risen man in heaven, we have God Himself displaying fresh glory, not merely for but in man, and this so much the more because it is no longer a perfect man on earth, but the working of the Holy Ghost in men of like passions as ourselves. Nevertheless, through the mighty redemption of the Lord Jesus, the Holy Ghost is able to come down holily and righteously, willing in love to take His place, not merely in the earth, but in that very race that had dishonoured God down to the cross of Christ, when man could go no lower in scorn and hatred of that one man who in life and death has thus changed all things for God and for us.

Accordingly this first chapter, and more particularly the verses (1-11) that I have read, show us the groundwork, by no means unconnected with all that follows, but the most fitting introduction, as the facts were the necessary basis of it; and this the more strikingly because at first sight no man perhaps could have understood it thus. Indeed I doubt that any believer could have scanned this until there was a fair measure of intelligence in the revealed truth of God. And I do not mean merely now that truth which, being received, constituted him a believer, but the large infinite truth which it is the object of the Holy Ghost to bring out in this book as also throughout the New Testament. At first sight many an one may have found a difficulty why it was that the Spirit of God, after having in the gospel of Luke shown us Jesus risen and Jesus ascended, should take it up again in the beginning of the Acts. If we have had such questions, we may at least learn this lesson, that it is wise and good, yea, the only sound wisdom for us, and that which pleases our God, to set it down as a fixed maxim that God is always right, that His word never says a thing in vain, that if He appear to repeat, it is in no way repetition after a human infirm sort, but with a divine purpose; and as the resurrection and the ascension too were necessary to complete the scheme of truth given us in the gospel of Luke, so the risen man ascending to heaven was necessary to be brought in again as a starting-point by the very same writer, when God gives by him this new unfolding of the grace and ways of God in man.

We see then the Lord Jesus risen from the dead. We have the remarkable fact that He does not act independently of the Holy Ghost in His risen character any more than as man here below. In short, He is man, although no longer in that life which could be laid down but risen again; and the blessedness of man always is to act and speak by the Holy Ghost. So with the Lord Jesus, until the day in which He was taken up, it is said, after that He, through the Holy Ghost, had given commandments unto the apostles whom He had chosen. Resurrection does not supersede the Holy Ghost. The action of the Holy Ghost may be very different in resurrection, but there is still the blessedness of the power of the Spirit of God working by Him even though risen from the dead. It is not only that the disciples needed the Spirit of God, but that Jesus was pleased still through the Holy Ghost to deal with us so. But this is not all. Assembled with them, He explains that the Holy Ghost was to be given to themselves, and this not many days hence. It was the more important to state this great truth, because He had said a short time before "Receive ye the Holy Ghost;" and the ignorance that is natural to us might have used the words in John 20:1-31 to deny the further power and privilege that was about to be conferred in the Holy Ghost sent down from heaven. They were both of the deepest importance. It is not for us to compare for our preference. But of this I am persuaded, that to have the Holy Ghost according to the Lord's words on the resurrection-day has its own blessedness as decidedly as the gift of the Holy Ghost sent down from above: the one being more particularly that which forms the intelligence of the new man; the other, that power which goes forth in testimony for the blessing of others. I need not say the order too was perfect, not in power for others first, but as spiritual intelligence for our own souls. We are not fit vessels for the good of others until God has given us divine consciousness of a new being according to Christ for ourselves.

But there is more still. It was necessary too that they should know the vast change. Their hearts, spite of the blessing, had little realized the ways of God that were about to open for them. Thus not only do we hear the Lord intimating that the promise of the Father must be poured out upon them, but further, even after this, they asked Him whether He was at this time about to restore again the kingdom to Israel. This furnishes, as our foolish questions often do, the inlet for divine instruction and guidance. We need not always repress these enquiries from the Lord: it is well to let that which is in the mind come out, especially if it be to Him. Nor must His servants be impatient even at the curious questions of those that least understand; for the importance is not so much in that which is asked as in the answer. Certainly this was ever the case with our Lord and the disciples. "It is not for you," says He, "to know the times and the seasons, which the Father hath put in his own authority, but ye shall receive power." The measures and the fit moments that had to do with earthly changes were in the sole control of Him to whom all belonged. "But ye shall receive power" (for the two words are different), "after that the Holy Ghost is come upon you: and ye shall be witnesses unto me." It was not the time for the kingdom in the sense of manifested power; and this was in their desires. The kingdom in a mysterious form no doubt there is, and we are translated into it., and it is in the power of the Spirit. But emphatically it was to be a time of testimony till He returns in glory. Such is our place. Blest perfectly according to all the acceptance of Christ exalted in the glory of God, our business is to be witnesses to Him. And so the Lord tells the apostles, "Ye shall receive power when the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost part of the earth."

Then we have the finishing touch, if one may so say, to this introduction. The Lord ascends to heaven, but not with whirlwind nor with chariot of fire. It is not simply that He was not, for God took Him, as is said of Enoch, but in a way more suitable to His glory it is written here that "he was taken up, and a cloud" (the special token of the divine presence) "received him out of their sight."

While they looked steadfastly toward heaven, they hear from the angels who stood by them in white, that this Jesus that was taken up from them should thus come in like manner as they had beheld Him going into heaven.

Thus the only true foundation is laid, and heaven becomes the point of departure not the earth, nor the first man, but the second man, the last Adam, from the only place that was suitable for Him according to the counsels of God. Such is the basis of Christianity. Altogether vain and impossible, had not redemption been accomplished, and a redemption by blood and in the power of resurrection. Redemption in se does not give us the full height and character of Christianity: man risen, and ascended to heaven, after the full expiation of sins on the cross, is necessary to its true and complete expression.

A further scene follows, by no means possible to be absent without a blank for the spiritual understanding. It must be proved manifestly that God had given even now a new place of blessing, and a new power too, or spiritual competency, to the disciples. At the same time they would have to wait for power of the Spirit in gift to act on others. Accordingly we see the disciples together, "continuing with one accord in prayer and supplication;" and in those days Peter stands up, and brings before them the gap made in the apostolic body by the apostasy and death of Judas. Observe how he brings out with an altogether unwonted force the scripture that applied to the case. This was in virtue, not of the promise of the Father for which they were waiting, but of that which they had already from Jesus risen from the dead. Hence without delay the disciples proceed to act. Peter says, "Of these men which have companioned with us all the time that the Lord Jesus went in and out among us, beginning from the baptism of John, unto that same day that he was taken up from us, must one be a witness with us of his resurrection."

It will be noticed that the words "ordained to be" are left out. Every one ought to be aware indirectly, if not from his own knowledge, that there is nothing in Greek to represent them. There is not, and there never was, the smallest pretence of divine authority for their insertion. It is hard to say how godly men endorsed so pure an interpolation with what object can be easily surmised: it does not require a word from me.

"And they appointed two, Joseph called Barsabas, who was surnamed Justus, and Matthias." For these two had qualifications, as far as man knew, suitable to the requirements for an apostle, being the companions of the earthly path of the Lord Jesus. They had seen Him risen from the dead. Unable to judge between them definitely, the rest spread the matter before the Lord who must choose His own apostle. The mode of the disciples in this case, it is true, might seem peculiar to us; but I have no doubt that they were guided of the Lord. There is no reason from scripture to believe that Peter and the others acted hastily, or were mistaken. The Spirit of God in this very book sanctions the choice that was made that day, and never alludes to Paul as the necessary twelfth apostle. To do so would be, in my judgment, to weaken if not to ruin the truth of God. Paul was not one of the twelve. It is of all consequence that he should be permitted to retain a special place, who had a special work. All was wisely ordered.

Here then they prayed, and said, "Thou, Lord, which knowest the hearts of all men, show whether of these two thou hast chosen." Man never chooses an apostle; apostles did not, could not, elect an apostle: the Lord alone chose. And so they gave forth their lots after a Jewish fashion. The twelve apostles were clearly, as it seems to me, in relation to the twelve tribes of Israel, "and they gave forth their lots." This was sanctioned of God in the Old Testament when Israel was before Him; it will be sanctioned of God when Israel returns on the scene in the latter day. No doubt, when the assembly of God was in being, the lot disappears; but the assembly of God was not yet formed. All would be in order in due time. "They gave forth their lots;* and the lot fell upon Matthias; and he was numbered with the eleven apostles." We shall find a little later, yet before Paul appears, that "the twelve" are recognised. So says the Spirit of God.

* The true reading, as arrested by , A, B, C, D (corr.), and many ancient versions, is αὐτοῖς (not αὐτῶν , as in D, E, the mass of cursives, etc.). The meaning is, "they gave lots for them." This meets the chief reasoning founded on the common text which Mosheim urges with his usual force against the view in which, he confesses, and the commentators agree (i.e., in representing Matthias as having been chosen an apostle by lot, agreeably to the ancient Jewish practice). It is evidently of no consequence who they were that set forth or appointed ( ἔστησαν ) the two: some, like Alford, arguing that the whole company thus produced them; others, like Mosheim, contending that it must in all propriety have been the eleven apostles. I think that the vagueness of the phrase, without a defined subject, shows that the stress laid on either side is a mistake. It suffices to say, that two candidates were brought forward, possessed, as far as either apostles or disciples could say, of adequate qualifications. The Lord alone could decide: to Him all looked after the manner so familiar to the people of God. But Mosheim's conclusion destroys the whole point, besides doing violence to the text by confounding κλῆρος "lot" with ψῆφος vote or suffrage. It would bring in man's will and voice where the prayer just offered was an abandonment of it for the intervention of the heart-searching God. This, no doubt, was natural to one who was swayed by Lutheran prejudice, and strengthened by the practice which undoubtedly prevailed (from the third century at latest), the assembly deciding by suffrage, not by lot, between the candidates proposed by those who took the lead in their affairs. There seems little difficulty in understanding. a Hebraistic extension of the word "gave" (1 Samuel 14:41) for the more common "cast"; and as to the pronoun, it is as intelligible and correct in the dative, as in the genitive it is perplexing in sense, and, I think, inaccurate in form; for the article would be requisite with the substantive if it were the true reading. Compare J. L. Moshemii de rebus Christianorum ante Const. M. Comm. Saec. Pr. § xiv. pp. 78-80.

But now, when the day of Pentecost was running its course, they were all with one accord together; for God put the disciples in waiting in the attitude of expectation and prayer and supplication before Him. It was good that they should feel their weakness; and this was indeed the condition of true spiritual power, as it always is for the soul (if not for testimony, certainly for the soul). "And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance." The manner of the Holy Spirit's appearing thus it is well to notice. It was exactly adapted to the intent for which He was given. It was not, as in the gospels, a testimony to the grace of the Lord, although nothing but grace could have given Him to man. It was not, as we find it afterwards in the Revelation, where mention is made of the seven Spirits of God sent forth into all the earth. The tongues were parted; for it was not a question of people being now made to speak of one lip. God was meeting man where he was, not setting aside the ancient judgment of his pride, yet graciously condescending to man, and this to mankind as they were. It was no sign of government, still less of government limited to a special nation. The parted tongues clearly showed that God thought of the Gentile as of the Jew. But they were "as of fire;" for the testimony of grace was none the less founded on righteousness. The gospel is intolerant of evil. This is the wonderful way in which God now speaks by the Holy Ghost. Whatever the mercy of God, whatever the proved weakness, need, and guilt of man, there is not nor can be the least compromise of holiness. God can never sanction the evil of man. Hence the Spirit of God was thus pleased to mark the character of His presence, even though given of the grace of God, but founded on the righteousness of God. God could afford fully to bless. It was no derogation from His glory; it was after all but His seal on the perfectness of the work of the Lord Jesus. Not only did He show His interest for man, and His grace to the evil and lost, but, above all, His honour for Jesus. There is no title nor ground so secure for us. There is no spring of blessing that we are entitled so to boast of as the Lord: there is none that so delivers from self.

At this time too there were dwelling at Jerusalem men from all nations, we may say, generally speaking, under heaven "Jews, devout men." And when it was noised abroad that the Holy Ghost had thus been given to the congregated disciples "the multitude came together, and were confounded, because that every man heard them speaking in his own language. And they were all amazed and marvelled, saying one to another, Behold, are not all of these which speak Galilaeans? And how hear we every man in our own tongue, wherein we were born? Parthians, and Medes, and Elamites, and the dwellers in Mesopotamia, and in Judea, and Cappadocia, in Pontus, and Asia, Phrygia, and Pamphylia, in Egypt, and in the parts of Libya about Cyrene, and strangers of Rome, Jews and proselytes, Cretes and Arabians, we do hear them speak in our tongues the wonderful works of God. And they were all amazed, and were in doubt, saying one to another, What meaneth this? Others mocking said, These men are full of new the (or sweet) wine. But Peter, standing up with eleven, lifted up his voice, and said unto them, Ye men of Judea, and all ye that dwell at Jerusalem." For he first addresses them on a narrower ground than that into which he afterwards branches out, and both with a wisdom that is not a little striking. Here he is about to apply a portion of the prophecy of Joel. It will be seen that the prophet takes exactly the same limited ground as Peter does. That is, the Jews, properly so called, and Jerusalem, stand in the foreground of Joel 's prophecy: so admirably perfect is the word of God even in its smallest detail.

The point he insists on, it will be noticed, was this that the wonder then before them in Jerusalem was after all one for which their own prophets ought to have prepared them. "This is that which was spoken by the prophet Joel." He does not say that it was the fulfilment of the prophet. Men, divines, have so said, but not the Spirit of God. The apostle simply says, "This is that which was spoken." Such was its character. How far it was to be then accomplished is another matter. It was not the excitement of nature by wine, but the heart filled with the Spirit of God, acting in His own power and in all classes. "And it shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams: and on my servants and on my handmaidens I will pour out in those days of my Spirit; and they shall prophesy: and I will show wonders in heaven above, and signs in the earth beneath; blood, and fire, and vapour of smoke: the sun shall be turned into darkness, and the moon into blood, before that great and notable day of the Lord come: and it shall come to pass, that whosoever shall call on the name of the Lord shall be saved." There he stops, as far as Joel is concerned.

Then, verse 22, he addresses them as "men of Israel," not merely of Judea and Jerusalem, but now breaking out into the general hopes of the nation, he at the same time proves their common guilt. "Ye men of Israel, hear these words; Jesus of Nazareth, a man approved of God among you by miracles and wonders and signs, which God did by him in the midst of you, as ye yourselves also know: him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain: whom God hath raised up, having loosed the pains of death: because it was not possible that he should be holden of it."

And this the apostle supports by what David had spoken inPsalms 16:1-11; Psalms 16:1-11: "I foresaw the Lord always before my face." The same psalm affords the clearest proof that the Messiah (and no Jew could doubt that the Messiah was in question there) would be characterised by the most absolute trust in God through an His life; that he was to lay down His life with trust in God just as unbroken and perfect in death as in life; and finally that He would stand in resurrection. It is the psalm therefore of confidence in God that goes right through life, death, resurrection. It was seen in Jesus, and clearly not applicable to David its writer. Of all whom a Jew could have put forward to claim the language of such a psalm, David would have been perhaps the uppermost one in their hearts. But it was far beyond that famous king, as Peter argued: "Men [and] brethren,* let me freely speak unto you of the patriarch David, that he is both dead and buried, and his sepulchre is with us unto this day. Therefore being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne; he seeing this before spake of the resurrection of Christ, that his soul was not left in hell, neither his flesh did see corruption. This Jesus hath God raised up, whereof we all are witnesses."

* It may be well to guard the English reader from supposing that two classes are intended. The phrase is literally "men-brethren," and means simply men who were brethren. Let me add, that the true text in the last clause of verse 30 is simply, "to seat from the fruit of his loins on his throne."

Thus the fresh and notorious facts as to Jesus, and no one else, completely agreed with this inspired testimony to the Messiah. Nor was it confined to a single portion of the Psalms. "Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this which ye now see and hear." But David is not ascended into the heavens. Thus Peter cites another psalm to show the necessary ascension of Messiah to sit at the right hand of Jehovah, just as much as he had shown resurrection to be predicted of Him as of no other. "for he says himself, Jehovah said unto my Lord, Sit thou at my right hand, until I make thy foes thy footstool." Who was the man that sat at God's right hand? Certainly none could pretend it was David, but his Son, the Messiah; and this entirely corresponded with the facts the apostles had beheld personally. "Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ." Thus the proof was complete. Their psalms found their counterpart in the death, resurrection, and ascension of the Lord Jesus the Messiah. God had made Him "both Lord and Christ;" for here the testimony is very gradual, and the wisdom of God in this we may well admire and profit by. In meeting the Jews, God condescended to put forth the glory of His own Son in the way that most of all attached itself to their ancient testimonies and to their expectations. They looked for a Messiah. But apparently all was lost. for they had refused Him; and they might have supposed that the loss was irretrievable. Not so: God had raised Him from the dead. He had shown Himself therefore against what they had done; but their hope itself was secure in the risen Jesus, whom God had made to be Lord and Christ. Jesus, spite of all that they had done, had in nowise given up His title as the Christ; God had made Him such. After they had done their worst, and He had suffered His worst, God owned Him thus according to His own word at His own right hand. Other glories will open there too; but Jesus Christ, of the seed of David, as Paul says, was to be raised from the dead according to his gospel. Timothy was to remember this; and Paul can descend to show the connection of the glorious person of the Lord Jesus with the Jew on earth, as he loved for his own relationship to behold Him in heavenly glory. Thus the link with the expectations of the earthly people, though broken by death, is reset for ever in resurrection.

Surprised, grieved, alarmed to the heart by that which Peter had thus forcibly brought before them, they cry to him and the other apostles, "Men [and] brethren, what shall we do?" This gives the opportunity for the apostle to set out in the wisdom of God a very weighty application of the truth for the soul that hears the gospel: "Repent," says he, which is a far deeper thing than compunction of heart. This they had already, and it leads to that which he desired for them: "Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost." There is no true repentance unto life without faith. But it is according to God that repentance is put forward here rather than faith. The Jews had the testimony of the gospel, as well as the law; and now it had been pressed on them by Peter. Because they believed that testimony, brought home to their consciences, as we have seen, their hearts were filled with sorrow.

But the apostle lets them know that there is a judgment of self that goes far below any outburst of grief, any consciousness and hatred, even of the deepest act of evil, as undoubtedly the crucifying of Jesus was. Repentance is the abandonment of self altogether, the judgment of what we are in the light of God. And this was to be marked, therefore, not only by the negative sign of giving themselves up as altogether evil before God, but by receiving the rejected and crucified man, the Lord Jesus. Hence, to be baptized each one of them in His name for the remission of sins follows; "and ye shall receive the gift of the Holy Ghost."

This, therefore, is entirely distinct from faith or repentance. Believing, they had of necessity a new nature they had life in Christ; but receiving the gift of the Holy Ghost is a privilege and power beyond; and in this case it was made to be attendant on one's being baptized as well as repenting, because in Jews it was of the utmost moment that they should give a public witness that all the rest and confidence of their souls lay in Jesus. Having been guilty of crucifying the Lord, He must be manifestly the object of their trust. And so it was that they were to receive the gift of the Holy Ghost.

But indeed this gift is always consequent on faith never identical with it. This is as sure as it is important to assert and to insist on, as well as to believe. It is no question of notion or tradition, the subject of which runs in quite another direction. I do not even allow it to be an open question, nor a matter of opinion; for plainly in every instance of each soul, of whom Scripture speaks, there is an interval however short. The gift of the Holy Ghost follows faith, and is in no way at the same instant, still less is it the same act. It supposes faith already existing, not unbelief; for the Holy Ghost, though He may quicken, is never given to an unbeliever. The Holy Ghost is said to seal the believer; but it is a seal of faith, and not of unbelief. The heart is opened by faith, and the Holy Ghost is given by the grace of God to those that believe, not in order to their believing. There is no such thing as the Holy Ghost given in order to believe. He quickens the unbeliever, and is given to the believer. Although we do not hear of faith in the passage, yet from the fact that the converted only were called on to repent, we know that they must have believed. True believing necessarily goes along with true repentance. The two things are invariably found together; but the gift of the Holy Ghost is consequent on them both.

And so the apostle explains. He says, "For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call." His words seem to carry a sense beyond Israel: how far he entered into the force of them himself it is not perhaps for any of us to say. We know that afterwards, when Peter was called upon to go to the Gentiles, he found difficulties. It is hard to suppose, therefore, that he fully understood his own words. However. this may be, the words were according to God, whether or not fully appreciated by Peter when he uttered them. God was going to gather out of the Jews themselves and their children, but, more than that, "those that were afar off, as many as the Lord our God should call."

And then we have the beautiful picture that the Spirit of God gives us of the scene that was now formed by His own presence here below, "Then they that [gladly]* received his word were baptized: and the same day there were added unto them about three thousand souls." They were added to the original nucleus of disciples, and "continued steadfastly in the apostles' doctrine and fellowship, [and] in breaking of bread and prayers."

* It appears to me that ἀσμένως , "gladly," was inserted in the commonly received text against the best testimony, as well as internal reasons. For the great uncials (M, A, B, C, D, etc.), supported by the Vulgate and Aethiopic, omit the word, which was probably suggested byActs 21:17; Acts 21:17, where it falls in as admirably as here it sounds somewhat out of season. Nearly the same authorities concur in omitting καὶ , "and," between "the fellowship" and "the breaking of bread." This serves to strengthen the view that "the fellowship" goes with "the teaching of the apostles," though put as two objects instead of being combined by a single article in one idea; and it would throw the breaking of bread and the prayers similarly together.

Thus, after being brought into the new association, there arose a need of instruction; and the apostles were pre-eminently those that God vouchsafed in the infant days of His assembly. Inasmuch as it was of the utmost importance that all should be thoroughly established in the grace and truth that came by Jesus Christ, they had a place peculiar to themselves, as above all others chosen of the Lord to lay the foundation of His house, and to direct and administer in His name, as we see through the New Testament. And then as the fruit of it, and specially connected, there was "the fellowship" of which we next read. Next followed the breaking of bread, the formal expression of Christian fellowship, and the special outward sign of remembering Him to whose death they owed all. Finally, but closely following the Lord's supper, come "the prayers," which still showed that, however great might be the grace of God, they were in the place of danger, and needed dependence here below.

"And fear came upon every soul: and many wonders and signs were done by the apostles. And all that believed were together, and had all things common." This peculiar feature is found in Jerusalem, beautiful and blessed in its season, but, I have no doubt, special to the Jerusalem condition of the church of God. We can easily understand it. in the first place all that composed the church were at that time in the same place. We can feel readily, therefore, that there would be a real and strong family feeling, but I doubt whether their mutual affections then rose higher than the sense of their being God's family. They really did constitute the body of Christ; they were baptized by one Spirit into one body; but to be that one body, and to know that such they were, are two very different things. The development was reserved for another and still weightier witness of the glory of the Lord Jesus. But having in its strength the sense of family relationship, the wonderful victory of grace over selfish interests was the fruit of it. If he or she belonged to the household of God, this was the governing thought not one's own possessions. Grace gives without seeking a return; but grace on the other side seeks not its own things, but those of Christ.

Another trait is, that all savoured of divine as well as family life. The breaking of bread every day, for instance, was clearly a striking witness of Christ ever before their hearts, though also a kindred effect of the same feeling. Thus they sold their possessions and goods, and parted them to all, as one might have need.

And they "continued daily with one accord in the temple." This is another peculiarity. There was by no means as yet a manifest severance of the tie with Judaism, at least with the circumstances of its worship. We know that in principle the cross does make a breach, and an irreparable one, with all that is of the first man; but the power of old habits with the joy that overflowed their souls made them for the moment to be, I may say, better Jews. There was that now within which was far stronger liquor than had ever filled the old skins of the law, and these were sure to be broken in no long time. But for the present nothing was farther from the disciples' minds: they continued daily with one accord in the temple. Along with it was joined this new element breaking bread at home; not "from house to house," as if it were a migratory service. There is no real ground to infer that they shifted the scene of the Lord's supper from one place to another. This is not the meaning. The margin is correct. They broke bread at home, in contrast with the temple. It might be the very same house in which the breaking of bread always took place. They would naturally choose the most suitable quarters, which combined convenience as to distance with commodiousness in receiving as many brethren and sisters as possible.

Thus these two features were seen to meet together in the Pentecostal church the retaining of Jewish religious habits in going up to the temple for prayer, and at the same time the observance of that which was properly Christian the breaking of bread at home. No wonder the new-found joy overflowed, and they were found "eating their meat with gladness and singleness of heart." There is no reason to confound the breaking of bread with eating their meat. They are two different things. We find the religious life, so to speak, expressed in their going up to the temple, and in their breaking bread at home. We find the effect upon their natural life in their "eating their meat with gladness and singleness of heart, praising God, and having favour with all the people." There is the same double character.

"And the Lord added to the church," or " together," (for there is a fair question that may be raised as to the text in this last clause) "daily such as should be saved," or those that God was about to separate from the destruction that was impending over the Jewish nation, and, further, to bring by a blessed deliverance into the new Christian estate. The word σωζομένους does not express the full character of Christian salvation which was afterwards known. Of course we know that they were saved; but this is not what the word in itself means. It is simply that the Lord was separating those that were to be saved. The English version gives it on the whole very justly. Carefully remember that the meaning is not that they were saved then. The phrase in Luke has nothing to do with that question; it refers simply to persons destined to salvation without saying anything farther.

In the next chapter (Acts 3:1-26) a miracle is related in detail, which brought out the feelings of the people, especially as represented by their leaders (Acts 4:1-37). In going up to the temple, (for the apostles themselves went there,) Peter and John met with a man that was lame; and as he asked for alms Peter gave him something better (as grace, poor in this world's resources and estimate, always loves to do so). He tells the expecting man, "Silver and gold have I none, but such as I have given thee. In the name of Jesus Christ of Nazareth rise up and walk." The man instantly rises, according to the power of God, and is found with them, "walking, and leaping, and praising God; and all the people saw him."

This arrests universal attention, and Peter preaches a new discourse that which has been justly enough called a Jewish sermon. It is thus evident that his indication of the Christian place of blessing in the chapter before (Acts 2:1-47) does not hinder him from setting before the men of Israel (for so he addressed them here), first, their awful position by the rejection of Jesus, and, next, the terms that God in His grace sets before them in answer to the intercession of Christ. "The God of Abraham, and of Isaac, and of Jacob, the God of our fathers, hath glorified his" not "son," but " servant Jesus." We know Him (and the Spirit of God, who wrote this book, infinitely better knew Him) to be the Son of God. But we must always hold to what God says; and the testimony of God did not yet and especially in dealing with the Jews set forth all the glory of Christ. It was gradually brought out; and the more that man's unbelief grew, so much the more God's maintenance of the Lord's glory was manifested. And so, if they had with scorn refused Him in the presence of Pilate, when he was determined to let him go, if they had denied the Holy One and Just, and desired a murderer to be granted, if they had killed the Prince [leader, originator] of life, whom God raised from the dead, they had simply shown out what they were. On the other hand, His name, through faith in His name, (and they were witnesses of its power,) had made this man strong, whom they saw and knew: "Yea, the faith which is by him hath given him this perfect soundness in the presence of you all. And now, brethren, I wot that through ignorance ye did it, as did also your rulers. But those things, which God before had showed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled."

And then he calls upon them to repent, and be converted, that their sins might be blotted out, so that times of refreshing might come from the presence of the Lord. "And he shall send Jesus Christ, who was fore-appointed for you: whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began." God has accomplished His word by Moses the prophet; for Moses in no way took the place of being the deliverer of Israel, but only a witness of it, a partial exemplification of God's power then, but looking onward to the great Prophet and Deliverer that was coming. Now He was come; and so Peter sets before them, not only the coming, the Blesser's arrival and rejection in their midst, but the awfulness of trifling with it. Whoever would not bow to Him was to be cut off by their own Moses's declaration: "Every soul who will not hear that prophet shall be destroyed from among the people." And so it was that all the prophets had testified of those days: and they were the children of the prophets, and of the covenant which God made with their fathers, saying unto Abraham, "And in thy seed shall all the kindreds of the earth be blessed." The Seed was now come. It was for them, therefore, to declare themselves. Alas! they had already set up their will against Him; but at His intercession (what grace!) God was willing to pardon it all, did they but repent and be converted for the blotting out of their sins.

Thus we have here an appeal to the nation as such; for in all this it will be observed he does not speak a word to them of the Lord Jesus as Head of the church. We have no hint of this truth yet to anybody. Nay, we have not Jesus spoken of even in the same height as in the preceding chapter 2. We have Him in heaven, it is true, but about to return and bring in earthly power, blessing, and glory, if Israel only turned with repentance to Him. Such was the testimony of Peter. It was a true word; and it remains true. When Israel shall turn in heart to the Lord, He who secretly works this in grace will return publicly to them. When they shall say "Blessed is he that cometh in the name of Jehovah," the Messiah will come in fulness of blessing. The heavens will retain Him no more, but give Him up who will fill earth as well as heaven with glory. No word of God perishes: all abides perfectly true.

Meanwhile other and deeper counsels have been brought to light by the unbelief of Israel. This unbelief comes out in no small measure in the next chapter, which follows but might properly have formed a part of Acts 3:1-26; for in sense it is a continuous subject. "And as they spake unto the people, the priests, and the captain of the temple, and the Sadducees, came upon them, being grieved that they taught the people, and preached through Jesus the resurrection from the dead. And they laid hands on them, and put them in hold unto the next day: for it was now eventide. Howbeit many of them which heard the word believed; and the number of the men was about five thousand." Then, on the morrow, we have the council; and Peter, being by the chiefs demanded by what power or name they had wrought the deed, filled with the Holy Ghost, answers, "Ye rulers of the people, and elders of Israel, if we this day be examined of the good deed done to the impotent man, by what means he is made whole; be it known unto you all," (he is throughout bold and uncompromising) "and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, even by him doth this man stand here before you whole. This is the stone which was set at nought of you builders, which is become the head of the corner." Thus again reference is made to their own testimonies. "Neither is there salvation in any other; for there is none other name under heaven given among men, whereby we must be saved."

Unscrupulous as they were, they were thus confounded by the calm confidence with which the truth armed the apostles; and the more so, because their tone and language gave evidence that, whatever the power of the Holy Ghost wrought, it did not set aside 'their condition as illiterate men. Their words, etc., bore no polish of the schools; and truth spurns, as it needs not, dialectic subtlety. This magnified, therefore, the power of God so much the more, as man's skill was null. But at the same time there was the witness of the miracle that had been done. In presence, then, of the apostles clothed with the irresistible might of the Lord, and of the man whose healing silently attested it even as to the body, they could only command them to go aside, while they conferred together. A guilty conscience betrays its conscious weakness, however wilful. God invariably gives sufficient testimony to condemn man. He will prove this in the day of judgment; but it is certain to our faith now. He is God, and cannot act below Himself when it is a question of His own revelation.

On such occasions even those who profess most are apt to speak together, as if there were no God, or as if He did not hear them saying, "What shall we do to these men? for that indeed a notable miracle hath been done by them is manifest to all them that dwell in Jerusalem; and we cannot deny it." They would, if they could. Their will was engaged (sad to say!) against God, against the truth, against Jehovah and His anointed. "But that it spread no further among the people, let us straitly threaten them, that they may speak henceforth to no man in this name." Thus their lack of conscience could not be hid: witness their opposition to facts that they knew, and to truth that they could not deny. The apostles cannot but take the real seat of judgment, searching the hearts of their judges: "Whether it be right in the sight of God to hearken unto you more than unto God, judge ye. For we cannot but speak the things which we have seen and heard. So when they had further threatened them, they let them go, finding nothing how they might punish them, because of the people: for all men glorified God for that which was done. And being let go, they went to their own [company]." It is seen in this passage bow truly it has been said that we have a new family. They went to their own [company], and reported all that the chief priests and elders had said unto them." Accordingly we find them speaking to God in a new manner, and suitably to the occasion: "Lord, thou art God, which hast made heaven, and earth, and the sea, and all that in them is: who by the mouth of thy servant David hast said, Why did the heathen race, and the people imagine vain things? The kings of the earth stood up, and the rulers were gathered together in this city [these last words being wrongly omitted in the received text] against the Lord, and against his Christ. For of a truth against thy holy servant [again it is servant ] Jesus, whom thou hast anointed, both Herod and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together, for to do whatsoever thy hand and thy counsel determined before to be done. And now, Lord, behold their threatenings: and grant unto thy servants, that with all boldness they may speak thy word, by stretching forth thine hand to heal; and that signs and wonders may be done by the name of thy holy servant Jesus." And God answered. "When they had prayed, the place was shaken where they were assembled together; and they were all filled with the Holy Ghost." They had received the Holy Ghost before; but to be "filled" with Him goes farther, and supposes that no room was left for the action of nature, that the power of the Holy Ghost absorbed all for the time being. "They were filled with the Holy Ghost, and they spake the word of God with boldness." Such was the effect. They were to be witnesses of Him.

"And the multitude of them that believed were of one heart and of one soul: neither said any of them that ought of the things which he possessed was his own; but they had all things in common." The Spirit of God repeated this, I suppose, as having a further proof of His action on their souls at this time, because many more had been brought in. "And with great power gave the apostles witness of the resurrection of the Lord Jesus: and great grace was upon them all. Neither was there any among them that lacked: for as many as were possessors of lands or houses sold them, and brought the prices of the things that were sold, and laid them down at the apostles' feet," a slightly different development from the second chapter. There we find that there was what might seem a greater freeness, and perhaps to some eyes a more striking simplicity. But all is in season, and it seems to me that, while the devotedness was the same (and the Spirit of God takes pains to show that it was the same, spite of largely increased numbers, by the continued mighty action of the Holy Ghost), still with this advance of numbers simplicity could not be kept up in the same apparent manner. The distribution made to each before was more direct and immediate; now it takes effect through the apostles. The possessions were laid at the apostles' feet, and distribution was made to every one according as he had need. Among the rest one man was conspicuous for the heartiness of his love. It was Barnabas, of whom we are afterwards to hear much in other ways of still more lasting moment.

But there is rarely a manifestation of God in the church without a dark shadow that accompanies it from the evil one. And farther we find this immediately. We are not to be alarmed by the presence of evil, but rather to be sure that where God works Satan will follow, seeking to turn the very good in which the Spirit acts into a means for introducing his own counterfeit to the dishonour of the Lord. Thus in the present instance Ananias and Sapphira sell some of their property, but keep back part of the price; and this was done deliberately by concert for the purpose of gaining the character of devotedness without its cost. in principle they made the church their world, in which they sought to give the impression of a faith that confided in the Lord absolutely, while at the same time there was a secret reserve for themselves. Now the manifest point of that which was then wrought by the Spirit of God was grace in faith: there was in no way a demand. Nothing could more falsify the fruit of the Spirit of God here than converting it into a tacit rule: there was no compulsion whatever in the case. Nobody was asked to give anything. What was gold or silver, what houses or lands, to the Lord? The worth of it all depended on its being the power of the Spirit of God the fruit of divine grace in the heart. But Satan tempted them in the manner here described; and Peter, by whatever means he arrived at the conviction of it, arraigns the husband alone first. "Ananias, why hath Satan filled thine heart to lie to the Holy Ghost

It is a solemn thing to remember, that all sin now is against the Spirit. There may be, no doubt, the unpardonable sin of blasphemy against Him; but in truth all sin is sin against the Holy Ghost; and for this simple reason, that He has taken His place here. In Israel the sin was against the law, because the law was the testimony that God set in His sanctuary. By the law sin was measured in Israel; but it is not so for the Christian. There is now a far more serious and searching and thorough standard. Those that use the law now as a measure among Christians lower the test of judgment incomparably. Such a misuse of the law for righteous men does not at all prove that they are anxious about holiness or righteousness; it is a proof of their ignorance of the presence of the Holy Ghost, and the just and necessary effects of His presence. One has no thought, I repeat, of implying that it is not well meant. To be sure it is. It is simply that they do not understand the distinctive character of Christianity.

But this is a most serious error; and I doubt much whether all who in appearance and by profession take the place of owning the presence of the Spirit of God have by any means an adequate sense either of the privileges which are theirs or of the gravity of their responsibility. Now, Peter had. The days were early. There was much truth that had yet to be communicated and learnt; but the power of the presence of the Holy Ghost made itself felt. He at least seems to have realised the bearing of all, and so he deals with the sin of Ananias as one who had lied to the Holy Ghost. He bad kept back part of the price of the land. "Whiles it remained, was it not thine own? and after it was sold, was it not in thine own power?" It was still his own. "Why hast thou conceived this thing in thine heart? thou hast not lied unto men, but unto God."

Forthwith Ananias comes under the judgment of the Lord. He fell asleep, and great fear came upon all them that heard these Words. "And the young men arose, wound him up, and carried him out, and buried him. And it was about the space of three hours after, when his wife, not knowing what was done, came in. And Peter said to her, Tell me whether ye sold the land for so much?" Thus there was an appeal to her conscience, without an atom of harshness in it. She had longer time to weigh what they were about; but in truth it was a conspiracy; not so much to injure others as to exalt themselves; but the end was as bad as the means were evil and odious in the sight of God. Christ entered into none of their thoughts or desires. Many a thing has been said untruly since, which was not so judged of God. But there was an especial offence at this time, in that, He having wrought so wondrously in blessing man with the best blessings through Christ our Lord, the practical denial of the presence of the Spirit should have so deliberately and quickly manifested itself for the express purpose of exalting the flesh which Christianity has set aside for ever. Hence Peter says, "How is it that ye have agreed together to tempt the Spirit of the Lord? behold the feet of them which have buried thy husband are at the door, and they shall carry thee out . . . . And great fear came upon all the church."

Then we find the Lord accomplishing His word: greater works were to be done by them than even He Himself had wrought: never do we hear of the Lord's shadow curing the sick. And believers were the more added to the Lord. The unbelievers were warned, "and of the rest durst no man join himself unto them." Souls that bowed to the word were attracted, multitudes both of men and women; and the enemy was awed, in some quarters alarmed, and irritated in others. "The high priest rose up, and all they that were with him, and were filled with indignation. They laid their hands on the apostles, and put them in the common prison."

But the angel of the Lord shows his power; for this chapter is remarkable in giving us a picture not merely of the sweet activity of grace, but of divine power in presence of evil. We have seen the positive interference of the Spirit of God. At the end of the chapter before we had the second witness of it, after the foundation laid, and first witness given, in chapter 2. But here we have the proofs of His presence in other ways power in dealing with the evil, and judging it within the church of God; next, power by angelic deliverance; thirdly, power by men in providence. Gamaliel in council is just as truly the effect of God's power working by man, as the angel in opening the doors of the prison and bringing the apostles out, not, of course, so wonderful, but as real a part of God's working in behalf of His assembly and servants.

But there is another case. The very same men who were delivered by divine power are allowed to be beaten by man. Nay, not only do they take it quietly these men about whom all the power of God was thus seen in action in one form or another; but they rejoice that they were counted worthy to suffer. Are we prepared for the same thing? Be assured, brethren, if we have any tie with Christ by grace, we belong to the same company: it is our own company; it is a part of our own heritage of blessing. It is not, I admit, according to the spirit of the age to deal with us after the same sort; but there is no real change for the better in the world to hinder the outbreak of its violence at any time. Is it not well therefore for us to realize to what we belong, and what the Lord looks for from us, and what it is He has recorded for our instruction as well as comfort?

After all this then we find that "they departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for His name. And daily in the temple, and in every house, they ceased not to teach and preach Jesus Christ." It is impossible that a human authority could be entitled to set aside the direct command of the Lord Jesus. The Lord had commanded them to go and preach the gospel to every creature. Men had forbidden this. It is very clear that the apostle Peter gives the prohibition only a human place now (Acts 5:29). If men had told them to be silent, and the Lord bid them preach, the highest authority must be paramount.

Another form of evil betrays itself in the next chapter (Acts 6:1-15); and here again we find in the very good that God had wrought evil murmuring is found. It is not merely individuals as before; in some respects it is a more serious case: there are complaints heard in the church the murmuring of Grecians against the Hebrews (that is, of the foreign speaking. Jews against the Jews, proper of the Holy Land), because their widows were neglected in the daily ministration. This forms the occasion for the provisional wisdom of the Spirit of God.

We have already seen with abundant evidence how truly the church is a divine institution, founded upon a divine person (even the Holy Ghost) coming down and, making it, since redemption, His dwelling-place here below. Besides, we may now learn the working of this living power that is drawn out by the circumstances which call it forth. It is not a system of rules; nothing is more destructive of the very nature of the church of God. It is not a human society, with either the leaders of it or the mass choosing for themselves what or whom they think best, but the Spirit of God who is there meets in His wisdom whatever may be necessary for the glory of Christ. All this is preserved in the written word for our instruction and guidance now.

Here we have the institution of seven men to look after the poor who were in danger of being forgotten, or in some way neglected at any rate, so they had complained. To cut off the appearance of it, and at the same time to leave the apostles free for their own proper work of a more spiritual kind, "the twelve called the multitude of the disciples unto them, and said, It is not reason that we should leave the word of God, and serve tables. Wherefore, brethren, look ye out among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business.

Thus we find two things: not only the apostles formally appointing, but the multitude of the believers left to choose, where it was a question that cone the distribution of their gifts. On the part of that governed the church of God, there ought not to be the appearance of coveting the property of God's people, or the disposal of it. At the same time the apostles do appoint those who were thus chosen over this matter. They were called of God to act, and so they do. "But we will give ourselves continually to prayer and the ministry of the word."

The principle of the choice too is striking; for all these names, it would appear, were Grecian. What gracious wisdom! This was clearly to stop the mouths of the complainants. The Hellenists, or Grecians, were jealous of the Palestinian Jews. The persons appointed were, judging from their names, every one of them Hellenists, or foreign-speaking Jews. The troublers ought to have been not only satisfied but somewhat ashamed. Thus it is that grace, while it discerns, knows how to rise above evil; for murmuring against others is not the way to correct anything that is wrong, even if it be real. But the grace of the Lord always meets circumstances, and turns them to a profitable account, by a manifestation of wisdom from above. The field was about to be enlarged; and although it was but a poor root of man's complaints which led to this fresh line of action, God was moving over all, could use these seven, and would give some of them a good degree, as we find in Stephen soon and in Philip later. But He marked it in another way too, which showed His approbation. "The word of God increased," spite of murmuring; "and the number of the disciples multiplied in Jerusalem greatly;" and a new feature appears "a great company of the priests were obedient to the faith."

Stephen then, full of grace and power (but One could be said to be full of grace and truth), is found doing great wonders. This draws out the opposition of the leaders of the Jews, who "were not able to resist the spirit and the wisdom with which he spake. Then they suborned men, who said, We have heard him speak blasphemous words against Moses, and against God. 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, and set up false witnesses, which said, This man ceaseth not to speak blasphemous words against this holy place, and the law: for we have heard him say, that this Jesus of Nazareth shall destroy this place, and shall change the customs which Moses delivered us."

Accordingly, thus accused, Stephen answers the appeal of the high priest, "Are these things so?" And in his wonderful discourse (Acts 7:1-60), on which I can but touch, he sets before them the prominent facts of their history, which bear on God's question with the Jews at this moment. God had brought out their forefather Abraham, but He never gave him actually to possess this land. Why, then, boast of it so much? Those who, according to nature, vaunted loudly of Abraham and of God's dealings, were clearly not in communion with God, or even with Abraham. Spite of the love and honour that God had for their forefathers, he never possessed the land. Why, then, set such stress on that land?

But more than this. There was one of the descendants of the fathers who stands out most especially, and above all of the family of Abraham, in the book of Genesis one man who, more than any other, was the type of the Messiah. Need I say it was Joseph? And how did he fare? Sold by his brethren to the Gentiles. The application was not difficult. They knew how they had treated Jesus of Nazareth. Their consciences could not fail to remind them how the Gentiles would have willingly let Him go, and how their voices and will had prevailed against even that hardened governor of Judea, Pontius Pilate. Thus it was manifest that the leading points of Joseph's tale, as far as the wickedness of the Jews, and the selling to the Gentiles, were rehearsed again in Jesus of Nazareth.

But, coming down later still, another man fills the history of the second book of the Bible, and indeed has to do with all the remaining books of the Pentateuch. It was Moses. What about him? Substantially the same story again: the rejected of Israel, whose pride would not hear when he sought to bring about peace between a contending Israelite and his oppressor, Moses was compelled to fly from Israel, and then found his hiding-place among the Gentiles. How far Stephen entered intelligently into the bearing of these types it is not for one to say; but we can easily see the wisdom of God; we can see the power of the Holy Ghost with which he spake.

But there was another element also. He comes down next to their temple; for this was an important point. It was not only that he had spoken of Jesus of Nazareth, but they had also charged him with saying that He would destroy this place, and change their customs. What did their own prophets say? "But Solomon built him a house. Howbeit the most High dwelleth not in [places] made with hands; as saith the prophet, Heaven is my throne, and earth is my footstool: what house will ye build me? saith the Lord: or what is the place of my rest? Hath not my hand made all these things?" In short, he shows that Israel had sinned against God in every ground of relationship. They had broken the law; they had slain the prophets; they had killed the Messiah; and they had always resisted the Holy Ghost. What an awful position! and the more awful, because it was the simple, truth.

This brought out the frenzied rage of Israel, and they gnashed on him with their teeth; and he that charged them with always resisting the Holy Ghost, as their fathers did, full of the Holy Ghost looks up into heaven, and sees the Son of man, and bears witness that he sees Him standing at the right hand of God. And thus we have what I began with: we have the manifestation of the character of Christianity, and the perception of its power, and the effect produced upon him that appreciated it. We have not merely the Lord going up to heaven, but His servant, who saw heaven, open, and Jesus, the Son of man, standing at the right hand of God.

But there is more: for while they rushed now to silence the mouth which so completely proved their nation's habitual sin against the Spirit, they stoned him indeed, but they stoned him praying, and saying, "Lord Jesus, receive my spirit." They could not silence the words that told how deeply he had drunk into the grace of the Lord Jesus. They could not silence his confidence, his peaceful entrance into his place with Christ, associated consciously with Him as he was. And then we learn (it may be without a thought on his part) how grace conforms to the words of Jesus on the cross, and certainly without the smallest imitation of it, but so much the more evincing the power of God. For Jesus could say, and He alone could say rightly, "Father, into thy hands I commend my spirit." Jesus alone fittingly could say, "I commend my spirit." He who could lay down His life, and could take it again, could so speak to the Father. But the servant of the Lord could say, and rightly and blessedly, "Lord Jesus, receive my spirit." Nor was this all; the same heart that thus confided absolutely in the Lord, and knew his own heavenly portion with Jesus, kneels down and cries with a loud voice. This was not directed to Jesus only: no loud voice was needed there: a whisper would be enough for Him. The loud voice was for man, for his dull ears and unfeeling heart. With a loud voice he cries, "Lord, lay not this sin to their charge." What simplicity, but what fulness of communion with Jesus! The same who had prayed for them reproduced His own feelings in the heart of His servant.

I shall not now develop this subject more than other scenes of the deepest interest, but just simply and shortly commend to all that are here the beautiful witness that it affords us of the true place, power, and grace of a Christian.