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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Acts 6:1–7. His four-level outline is real structure in the source text, so it is rendered as structure.
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 (Act 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, Isa 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 Ti1 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 (Isa 1:17; Luk 18:3); so those that have the administration of public charity ought in a particular manner to provide for widows what is necessary. See Ti1 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 (Act 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 (Ti1 4:15), which that he may do, he must not entangle himself in the affairs of this life (Ti2 2:4), no, not in the outward business of the house of God, Neh 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, Act 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 (Joh 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; marturoumenous - 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 (Exo 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, Co1 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 (Act 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 (Plm 1:8), but proposed, as that which was highly convenient, and then the saying pleased the whole multitude, Act 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 caeteris 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, Act 21:8. Compare Eph 4:11. And his preaching and baptizing (which we read of Act 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, Act 6:9, and Act 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 (Rev 2:6, Rev 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, praeter 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, Act 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 (Heb 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, Act 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, Co2 10:4, Co2 10:5. The gospel is said to be made known for the obedience of faith, Rom 16:26. Faith is an act of obedience, for this is God's commandment, that we believe, Jo1 3:23.
(2.)They envinced 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.
Historical interpretation
Five Centuries of Reception
6 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Luke also has recorded that Stephen, who was the first elected into the diaconate by the apostles,
Behold the seven horns of the Lamb, the seven eyes of God -the seven eyes are the seven spirits of the Lamb; seven torches burning before the throne of God seven golden candlesticks, seven young sheep, the seven women in Isaiah, the seven churches in Paul, seven deacons, seven angels, seven trumpets, seven seals to the book, seven periods of seven days with which Pentecost is completed, the seven weeks in Daniel, also the forty-three weeks in Daniel; with Noah, seven of all clean things in the ark; seven revenges of Cain, seven years for a debt to be acquitted, the lamp with seven orifices, seven pillars of wisdom in the house of Solomon.
"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." And so here they showed the necessity; and they did it not sooner, but waited till the murmuring arose; nor, on the other hand, did they suffer this to spread far. And, lo! they leave the decision to them: those who pleased all, those who of all were honestly reputed, them they present: not now twelve, but "seven, full of the Spirit and of wisdom: well reported of" for their conversation. Now when Matthias was to be presented, it was said, "Therefore must one of these men which have companied with us all the time": but not so here: for the case was not alike. And they do not now put it to the lot; they might indeed themselves have made the election, as moved by the Spirit: but nevertheless, they desire the testimony of the people. The fixing the number, and the ordaining them, and for this kind of business, rested with them: but the choice of the men they make over to the people, that they might not seem to act from favor.
"Look you out seven men," etc. It is not simply, spiritual men, but, "full of the Spirit and of wisdom," for it needed very great superiority of mind to bear the complainings of widows. For what profits it, that the dispenser of alms steal not, if nevertheless he waste all, or be harsh and easily provoked?
[L]est, however, the circumstance [waiting on tables] forsaken [by the apostles] be thought more lowly, the handling of it was entrusted to [seven] distinguished deacons, and that precious [service] possessed a heavenly number.
Therefore, brothers, select from among you seven reputable men, etc. Hence the apostles, or the successors of the apostles, have now decreed that throughout all the Churches there should be seven deacons who are of higher rank than the others, and who stand near the altar like columns of the altar, not without some mystery of the number seven.
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Summary
Acts 6:3 marks a pivotal moment in the early church's development, as the apostles, facing a practical challenge of equitable food distribution, instruct the community to select seven qualified men. These men, characterized by their integrity, spiritual fullness, and practical wisdom, were to be appointed to manage the daily logistical needs, thereby enabling the apostles to remain devoted to prayer and the ministry of the Word. This verse establishes foundational principles for leadership, delegation, and the essential qualities required for service within the body of Christ.
Context
Literary Context
This verse is situated within a crucial transitional period for the nascent Christian community in Jerusalem. Acts 6:1-2 details the internal conflict that necessitated this decision: Hellenistic Jewish widows were being overlooked in the daily food distribution, leading to murmuring against the Hebraic believers. The apostles, recognizing the threat this administrative burden posed to their primary calling, propose a solution in Acts 6:3-4. This delegation of practical service allowed them to maintain their focus on prayer and the ministry of the Word, as explicitly stated in Acts 6:4. The subsequent verses (Acts 6:5-7) describe the selection of the seven men, including Stephen and Philip, and the positive outcome of this wise decision, leading to further growth of the church.
Historical & Cultural Context
The early church in Jerusalem was a rapidly expanding community, primarily composed of Jewish believers, but with a significant minority of Hellenistic Jews—those who spoke Greek and often adopted Greek customs, having lived outside Judea. This cultural and linguistic divide, though often subtle, could lead to practical disparities, as seen in the distribution of food. The concept of communal sharing and care for widows was deeply rooted in Jewish tradition, stemming from Old Testament commands (e.g., Deuteronomy 14:29). The apostles' response reflects a pragmatic and Spirit-led approach to managing the challenges of a growing community while upholding the values of justice and unity, critical for the survival and expansion of the early church in a diverse urban setting.
Key Themes
Acts 6:3 contributes significantly to several key themes found throughout the book of Acts. Firstly, it highlights the growth and challenges of the early church, demonstrating how the community adapted to its increasing size and complexity. Secondly, it underscores the importance of Spirit-filled leadership and service, emphasizing that even practical roles require spiritual qualifications. The call for men "full of the Holy Ghost and wisdom" echoes the broader theme of the Spirit's empowerment for ministry, evident from Pentecost in Acts 2 onward. Thirdly, the passage illustrates the principle of strategic delegation and effective administration, showing how different gifts and callings within the body of Christ are essential for the church's overall health and mission, allowing leaders to focus on their primary responsibilities as seen in Acts 6:4.
Exposition and Analysis
Key Word Analysis
This verb, rendered "look ye out," carries the meaning of "to inspect, i.e., (by implication) to select; by extension, to go to see, relieve." It suggests a careful, deliberate process of discernment and selection, not a casual choice. The community was to actively seek out and identify individuals who met specific criteria, implying a proactive search for qualified servants.
This word means "to be a witness, i.e., testify (literally or figuratively); to have good (honest) report." It indicates that the individuals chosen were to have a publicly acknowledged good reputation and integrity within the community. Their character was not merely assumed but attested to by others, signifying trustworthiness and moral uprightness.
Meaning "to place down (permanently), i.e., (figuratively) to designate, constitute, convoy," this verb denotes a formal, authoritative act of setting someone in a position of responsibility. It implies an official commissioning or ordination, giving these men legitimate authority over the "business" of distribution, thereby solidifying their role within the church structure.
Verse Breakdown
"Wherefore, brethren, look ye out among you"
This opening phrase signifies a logical conclusion ("wherefore") to the problem presented in the preceding verses. The apostles directly address the "brethren," the collective body of believers, empowering them with the responsibility to identify suitable candidates from within their own ranks. The imperative "look ye out" emphasizes the active and discerning role of the community in this selection process.
"seven men of honest report,"
The specific number "seven" indicates a deliberate and sufficient group for the task at hand. The primary qualification mentioned is "of honest report," highlighting the crucial importance of a blameless and respected character. These men needed to be known for their integrity and trustworthiness within the broader community, not just among believers.
"full of the Holy Ghost and wisdom,"
These are the spiritual and practical qualifications. "Full of the Holy Ghost" denotes a life profoundly influenced and empowered by the Spirit, indicating spiritual maturity, discernment, and a vibrant relationship with God. This is not merely a one-time experience but an ongoing state of being. The addition of "and wisdom" signifies the need for practical discernment, good judgment, and the ability to manage affairs effectively and fairly, recognizing that spiritual fullness should manifest in practical competence.
"whom we may appoint over this business."
This final clause clarifies the purpose of the selection: to formally delegate authority to these chosen men over the "business" (Greek: chreia, meaning 'need' or 'service') of daily distribution. The apostles' role is to "appoint" them, signifying an official commissioning that legitimizes their service and frees the apostles to focus on their unique calling of prayer and the ministry of the Word.
Literary Devices
The verse employs Direct Address ("brethren") to engage the community directly in the solution, underscoring their communal responsibility in identifying leaders. The use of the Imperative Mood ("look ye out") conveys a clear command and expectation from the apostolic leadership. Most notably, the verse utilizes Qualificative Language by listing the essential characteristics for those to be chosen: "of honest report, full of the Holy Ghost and wisdom." This precise enumeration of qualities serves to define the ideal candidate, emphasizing that both moral character and spiritual empowerment, coupled with practical discernment, are indispensable for effective service within the church. This structure highlights the holistic nature of the desired leadership.
Theological and Thematic Connections
Acts 6:3 provides a foundational model for the selection and qualifications of church leadership, emphasizing that practical service is not merely administrative but deeply spiritual. The requirement for men "full of the Holy Ghost and wisdom" elevates the standard for all church roles, indicating that divine empowerment and practical discernment are inseparable for effective ministry. This passage underscores the principle that the church's mission requires both spiritual depth in its leaders and efficient, compassionate administration to ensure unity and address the needs of its members. It sets a precedent for the church to identify, affirm, and empower gifted individuals for specific ministries, allowing those with distinct callings to focus on their primary responsibilities while the body works together harmoniously.
Reflection and Application
Acts 6:3 offers profound insights for contemporary church life, reminding us that effective ministry requires a harmonious blend of spiritual power and practical wisdom, coupled with a commitment to delegation. For individuals, it challenges us to cultivate the qualities of "honest report," being "full of the Holy Ghost," and possessing "wisdom," recognizing that these are not just for formal leaders but for all who serve in the body of Christ. Our character and spiritual vitality are paramount, even in seemingly mundane tasks. For church leadership, this passage provides a blueprint for identifying and empowering gifted individuals, ensuring that administrative needs are met with spiritual integrity, thereby freeing those called to the ministry of the Word and prayer to fulfill their unique mandate without distraction. It encourages a culture where every member's gifts are recognized and utilized for the common good, fostering unity and efficient service within the community.
Questions for Reflection
FAQ
What was the "business" mentioned in Acts 6:3?
The "business" (Greek: chreia) referred to in Acts 6:3 was the daily distribution of food to the widows within the early Christian community. Acts 6:1 specifies that a complaint had arisen because the Hellenistic (Greek-speaking) widows were being neglected in this daily ministration compared to the Hebraic widows. This task, while seemingly administrative, was crucial for the welfare and unity of the burgeoning church. The apostles, realizing that managing this task was diverting them from their primary responsibilities of prayer and the ministry of the Word (Acts 6:4), sought to delegate it to qualified individuals.
Why did they specifically look for "seven" men?
The specific number "seven" is not explicitly explained in the text, but it likely reflects a practical and culturally significant choice. In Jewish tradition, seven often symbolizes completeness or perfection, and it was a common number for groups or councils (e.g., the Sanhedrin had 70 or 71 members, but smaller councils might have seven). Practically, seven men were likely deemed a sufficient number to manage the daily distribution efficiently for the large and growing community in Jerusalem, ensuring that the task could be handled thoroughly and fairly, minimizing the risk of further neglect or complaint.
Are these "seven men" the first deacons?
While the term "deacon" (Greek: diakonos, meaning 'servant' or 'minister') is not explicitly used for these seven men in Acts 6, their role and qualifications are widely considered to be the functional precursors to the office of deacon later described in the New Testament, particularly in 1 Timothy 3:8-13. The tasks they were appointed to—serving tables and managing practical affairs—align well with the service-oriented nature of the diaconate. Furthermore, the qualifications of "honest report, full of the Holy Ghost and wisdom" parallel the character requirements for deacons outlined by Paul. Therefore, while not formally named "deacons," they represent the earliest example of a distinct, formally recognized group within the church dedicated to practical ministry, freeing the apostles for their specific calling.
Christ-Centered Fulfillment
Acts 6:3, though seemingly focused on church administration, profoundly points to Christ's ongoing work and the nature of His body. The call for men "full of the Holy Ghost and wisdom" directly reflects the character of Christ Himself, who was uniquely "full of grace and truth" (John 1:14) and upon whom the Spirit rested without measure (John 3:34). Jesus perfectly embodied wisdom and was empowered by the Spirit for His ministry of service, healing, and teaching. Furthermore, the delegation of tasks in Acts 6 demonstrates Christ's wisdom in building His church; He empowers His followers through the Holy Spirit to continue His work of service and care for the vulnerable, just as He Himself came "not to be served but to serve" (Mark 10:45). The selection of Spirit-filled individuals ensures that even the practical "business" of the church is carried out with divine discernment and compassion, reflecting the very heart of Christ, who cares deeply for the needs of His people, especially the marginalized, as seen in His teachings on caring for "the least of these" (Matthew 25:40). Thus, this passage illustrates how the church, empowered by the Spirit, extends Christ's ministry of servant leadership into the world.