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Commentary on Acts 6 verses 8–15
Stephen, no doubt was diligent and faithful in the discharge of his office as distributor of the church's charity, and laid out himself to put that affair in a good method, which he did to universal satisfaction; and though it appears here that he was a man of uncommon gifts, and fitted for a higher station, yet, being called to that office, he did not think it below him to do the duty of it. And, being faithful in a little, he was entrusted with more; and, though we do not find him propagating the gospel by preaching and baptizing, yet we find him here called out to very honourable services, and owned in them.
I. He proved the truth of the gospel, by working miracles in Christ's name, Act 6:8. 1. He was full of faith and power, that is, of a strong faith, by which he was enabled to do great things. Those that are full of faith are full of power, because by faith the power of God is engaged for us. His faith did so fill him that it left no room for unbelief and made room for the influences of divine grace, so that, as the prophet speaks, he was full of power by the Spirit of the Lord of hosts, Mic 3:8. By faith we are emptied of self, and so are filled with Christ, who is the wisdom of God and the power of God. 2. Being so he did great wonders and miracles among the people, openly, and in the sight of all; for Christ's miracles feared not the strictest scrutiny. It is not strange that Stephen, though he was not a preacher by office, did these great wonders, for we find that these were distinct gifts of the Spirit, and divided severally, for to one was given the working of miracles, and to another prophecy, Co1 12:10, Co1 12:11. And these signs followed not only those that preached, but those that believed. Mar 16:17
II. He pleaded the cause of Christianity against those that opposed it, and argued against it (Act 6:9, Act 6:10); he served the interests of religion as a disputant, in the high places of the field, while others were serving them as vinedressers and husbandmen.
1.We are here told who were his opponents, Act 6:9. They were Jews, but Hellenist Jews, Jews of the dispersion, who seem to have been more zealous for their religion than the native Jews; it was with difficulty that they retained the practice and profession of it in the country where they lived, where they were as speckled birds, and not without great expense and toil that they kept up their attendance at Jerusalem, and this made them more active sticklers for Judaism than those were whose profession of their religion was cheap and easy. They were of the synagogue which is called the synagogue of the Libertines; the Romans called those Liberti, or Libertini, who either, being foreigners, were naturalized, or, being slaves by birth, were manumitted, or made freemen. Some think that these Libertines were such of the Jews as had obtained the Roman freedom, as Paul had (Act 22:27, Act 22:28); and it is probable that he was the most forward man of this synagogue of the Libertines in disputing with Stephen, and engaged others in the dispute, for we find him busy in the stoning of Stephen, and consenting to his death. There were others that belonged to the synagogue of the Cyrenians and Alexandrians, of which synagogue the Jewish writers speak; and others that belonged to their synagogue who were of Cilicia and Asia; and if Paul, as a freeman of Rome, did not belong to the synagogue of the Libertines, he belonged to this, as a native of Tarsus, a city of Cilicia: it is probable that he might be a member of both. The Jews that were born in other countries, and had concerns in them, had frequent occasion, not only to resort to, but to reside in, Jerusalem. Each nation had its synagogue, as in London there are French, and Dutch, and Danish churches: and those synagogues were the schools to which the Jews of those nations sent their youth to be educated in the Jewish learning. Now those that were tutors and professors in these synagogues, seeing the gospel grow, and the rulers conniving at the growth of it, and fearing what would be the consequence of it to the Jewish religion, which they were jealous for, being confident of the goodness of their cause, and their own sufficiency to manage it, would undertake to run down Christianity by force of argument. It was a fair and rational way of dealing with it, and what religion is always ready to admit. Produce your cause, saith the Lord, bring forth your strong reasons, Isa 41:21. But why did they dispute with Stephen? And why not with the apostles themselves? (1.) Some think because they despised the apostles as unlearned and ignorant men, whom they thought it below them to engage with; but Stephen was bred a scholar, and they thought it their honour to meddle with their match. (2.) Others think it was because they stood in awe of the apostles, and could not be so free and familiar with them as they could be with Stephen, who was in an inferior office. (3.) Perhaps, they having given a public challenge, Stephen was chosen and appointed by the disciples to be their champion; for it was not meet that the apostles should leave the preaching of the word of God to engage in controversy. Stephen, who was only a deacon in the church, and a very sharp young man, of bright parts, and better qualified to deal with wrangling disputants than the apostles themselves, was appointed to this service. Some historians say that Stephen had been bred up at the feet of Gamaliel, and that Saul and the rest of them set upon him as a deserter, and with a particular fury made him their mark. (4.) It is probable that they disputed with Stephen because he was zealous to argue with them and convince them, and this was the service to which God had called him.
2.We are here told how he carried the point in this dispute (Act 6:10): They were not able to resist the wisdom and the Spirit by which he spoke. They could neither support their own arguments nor answer his. He proved by such irresistible arguments that Jesus is the Christ, and delivered himself with so much clearness and fulness that they had nothing to object against what he said; though they were not convinced, yet they were confounded. It is not said, They were not able to resist him, but, They were not able to resist the wisdom and the Spirit by which he spoke, that Spirit of wisdom which spoke by him. Now was fulfilled that promise, I will give you a mouth and wisdom which all your adversaries shall not be able to gainsay nor resist, Luk 21:15. They thought they had only disputed with Stephen, and could make their part good with him; but they were disputing with the Spirit of God in him, for whom they were an unequal match.
III. At length, he sealed it with his blood; so we shall find he did in the next chapter; here we have some steps taken by his enemies towards it. When they could not answer his arguments as a disputant, they prosecuted him as a criminal, and suborned witnesses against him, to swear blasphemy upon him. "On such terms (saith Mr. Baxter here) do we dispute with malignant men. And it is next to a miracle of providence that no greater number of religious persons have been murdered in the world, by the way of perjury and pretence of law, when so many thousands hate them who make no conscience of false oaths." They suborned men, that is, instructed them what to say, and then hired them to swear it. They were the more enraged against him because he had proved them to be in the wrong, and shown them the right way; for which they ought to have given him their best thanks. Was he therefore become their enemy, because he told them the truth, and proved it to be so? Now let us observe here,
1.How with all possible art and industry they incensed both the government and the mob against him, that, if they could not prevail by the one, they might by the other (Act 6:12): They stirred up the people against him, that, if the sanhedrim should still think fit (according to Gamaliel's advice) to let him alone, yet they might run him down by a popular rage and tumult; they also found means to stir up the elders and scribes against him, that, if the people should countenance and protect him, they might prevail by authority. Thus they doubted not but to gain their point, when then had two strings to their bow.
2.How they got him to the bar: They came upon him, when he little thought of it, and caught him and brought him to the council. They came upon him in a body, and flew upon him as a lion upon his prey; so the word signifies. By their rude and violent treatment of him, they would represent him, both to the people, and to the government, as a dangerous man, that would either flee from justice if he were not watched, or fight with it if he were not put under a force. Having caught him, they brought him triumphantly into the council, and, as it should seem, so hastily that he had none of his friends with him. They had found, when they brought many together, that they emboldened one another, and strengthened one another's hands; and therefore they will try how to deal with them singly.
3.How they were prepared with evidence ready to produce against him. They were resolved that they would not be run a-ground, as they were when they brought our Saviour upon his trial, and then had to seek for witnesses. These were got ready beforehand, and were instructed to make oath that they had heard him speak blasphemous words against Moses and against God (Act 6:11) - against this holy place and the law (Act 6:13); for they heard him say what Jesus would do to their place and their customs, Act 6:14. It is probable that he had said something to that purport; and yet those who swore it against him are called false witnesses, because, though there was something of truth in their testimony, yet they put a wrong and malicious construction upon what he had said, and perverted it. Observe,
(1.)What was the general charge exhibited against him - that he spoke blasphemous words; and, to aggravate the matter, "He ceases not to speak blasphemous words; it is his common talk, his discourse in all companies; wheresoever he comes, he makes it his business to instil his notions into all he converses with." It intimates likewise something of contumacy and contempt of admonition. "He has been warned against it, and yet ceases not to talk at this rate." Blasphemy is justly reckoned a heinous crime (to speak contemptibly and reproachfully of God our Maker), and therefore Stephen's persecutors would be thought to have a deep concern upon them for the honour of God's name, and to do this in a jealousy for that. As it was with the confessors and martyrs of the Old Testament, so it was with those of the New - their brethren that hated them, and cast them out, said, Let the Lord be glorified; and pretended they did him service in it. He is said to have spoken blasphemous words against Moses and against God. Thus far they were right, that those who blaspheme Moses (if they meant the writings of Moses, which were given by inspiration of God) blaspheme God himself. Those that speak reproachfully of the scriptures, and ridicule them, reflect upon God himself, and do despite to him. His great intention is to magnify the law and make it honourable; those therefore that vilify the law, and make it contemptible, blaspheme his name; for he has magnified his word above all his name. But did Stephen blaspheme Moses? By no means, he was far from it. Christ, and the preachers of his gospel, never said any thing that looked like blaspheming Moses; they always quoted his writings with respect, appealed to them, and said no other things than what Moses said should come; very unjustly therefore is Stephen indicted for blaspheming Moses. But,
(2.)Let us see how this charge is supported and made out; why, truly, when the thing was to be proved, all they can charge him with is that he hath spoken blasphemous words against this holy place and the law; and this must be deemed and taken as blasphemy against Moses and against God himself. Thus does the charge dwindle when it comes to the evidence. [1.] He is charged with blaspheming this holy place. Some understand this of the city of Jerusalem, which was the holy city, and which they had a mighty jealousy for. But it is rather meant of the temple, that holy house. Christ was condemned as a blasphemer for words which were thought to reflect upon the temple, which they seemed concerned for the honour of, even when they by their wickedness had profaned it. [2.] He is charged with blaspheming the law, of which they made their boast, and in which they put their trust, when through breaking the law they dishonoured God, Rom 2:23. Well, but how can they make this out? Why, here the charge dwindles again; for all they can accuse him of is that they had themselves heard him say (but how it came in, or what explication he gave to if, they think not themselves bound to give account) that this Jesus of Nazareth, who was so much talked of, shall destroy this place, and change the customs which Moses delivered to us. He could not be charged with having said any thing to the disparagement either of the temple or of the law. The priests had themselves profaned the temple, by making it not only a house of merchandise, but a den of thieves; yet they would be thought zealous for the honour of it, against one that had never said any thing amiss of it, but had attended it more as a house of prayer, according to the true intention of it, than they had. Nor had he ever reproached the law as they had. But, First, He had said, Jesus of Nazareth shall destroy this place, destroy the temple, destroy Jerusalem. It is probable that he might say so; and what blasphemy was it against the holy place to say that it should not be perpetual any more than Shiloh was, and that the just and holy God would not continue the privileges of his sanctuary to those that abused them? Had not the prophets given the same warning to their fathers of the destruction of that holy place by the Chaldeans? Nay, when the temple was first built, had not God himself given the same warning: This house, which is high, shall be an astonishment, Ch2 7:21. And is he a blasphemer, then, who tells them that Jesus of Nazareth, if they continue their opposition to him, will bring a just destruction upon their place and nation, and they may thank themselves? Those wickedly abuse their profession of religion who, under colour of that, call the reproofs given them for their disagreeable conversations blasphemous reflections upon their religion. Secondly, He had said, This Jesus shall change the customs which Moses delivered to us. And it was expected that in the days of the Messiah they should be changed, and that the shadows should be done away when the substance was come; yet this was no essential change of the law, but the perfecting of it. Christ came, not to destroy, but to fulfil, the law; and, if he changed some customs that Moses delivered, it was to introduce and establish those that were much better; and if the Jewish church had not obstinately refused to come into this new establishment, and adhered to the ceremonial law, for aught I know their place had not been destroyed; so that for putting them into a certain way to prevent their destruction, and for giving them certain notice of their destruction if they did not take that way, he is accused as a blasphemer.
IV. We are here told how God owned him when he was brought before the council, and made it to appear that he stood by him (Act 6:15): All that sat in the council, the priests, scribes, and elders, looking stedfastly on him, being a stranger, and one they had not yet had before them, saw his face as it had been the face of an angel. It is usual for judges to observe the countenance of the prisoner, which sometimes is an indication either of guilt or innocence. Now Stephen appeared at the bar with the countenance as of an angel. 1. Perhaps it intimates no more than that he had an extraordinarily pleasant, cheerful countenance, and there was not in it the least sign either of fear for himself or anger at his persecutors. He looked as if he had never been better pleased in his life than he was now when he was called out to bear his testimony to the gospel of Christ, thus publicly, and stood fair for the crown of martyrdom. Such an undisturbed serenity, such an undaunted courage, and such an unaccountable mixture of mildness and majesty, there was in his countenance, that every one said he looked like an angel; enough surely to convince the Sadducees that there are angels, when they saw before their eyes an incarnate angel. 2. It should rather seem that there was a miraculous splendour and brightness upon his countenance, like that of our Saviour when he was transfigured - or, at least, that of Moses when he came down from the mount - God designing thereby to put honour upon his faithful witness and confusion upon his persecutors and judges, whose sin would be highly aggravated, and would be indeed a rebellion against the light, if, notwithstanding this, they proceeded against him. Whether he himself knew that the skin of his face shone or no we are not told; but all that sat in the council saw it, and probably took notice of it to one another, and an arrant shame it was that when they saw, and could not but see by it that he was owned of God, they did not call him from standing at the bar to sit in the chief seat upon the bench. Wisdom and holiness make a man's face to shine, and yet these will not secure men from the greatest indignities; and no wonder, when the shining of Stephen's face could not be his protection; though it had been easy to prove that if he had been guilty of putting any dishonour upon Moses God would not thus have put Moses's honour upon him.
See how even among the seven one was preeminent, and won the first prize. For though the ordination was common to him and them, yet he drew upon himself greater grace. And observe, how he wrought no signs and wonders before this time, but only when he became publicly known; to show that grace alone is not sufficient, but there must be ordination also; so that there was a further access of the Spirit. For if they were full of the Spirit, it was of that which is from the Laver of Baptism.
Whence, I pray you, did that grace bloom upon the countenance of Stephen? The writer gives him this report above, that he was "full of faith." For it is possible to have a grace that does not consist in works of healing: "For to one is given the grace of the Spirit in such and such wise." But here, it seems to me, it says that he was also gracious to look at. "Full of faith and of power": which is also the character given of Barnabas "he was a good man, full of faith and of the Holy Ghost." Whence we learn that the sincere and innocent are, above all others, the men to be saved, and that these same are also more gracious.
Stephen, full of grace and power, was performing great wonders and signs among the people. In Greek it is added: In the name of our Lord Jesus Christ. I wrote in the previous book that Stephen is interpreted as "crowned," and it is not far from the truth what I wrote. But learning more diligently, I found that Stephen in Greek signifies not "crowned," but "crown." For this name is of the masculine gender among them, and thus appropriate for a man; however, the term for "crowned" is στεφανηφόρον, as if, "bearing a crown." Indeed, in the psalm where we sing: You will bless the crown of the year with your goodness (Psalm 64), that verse begins among the Greeks as εὐλογήσεις τὸν στέφανον. Expounding beautifully on the mystery of this name, Eusebius says: "Immediately, after his ordination, he was stoned by those who also killed the Lord, whereby a crown is given to Stephen by Christ in accordance with his name." The term for "crown" in Greek is also in the neuter gender στέμμα. I thought this worth noting, because we often find this name included even in Latin books.
Stephen, full of grace and strength, performed great wonders and signs among the people. But some from the synagogue, which was called the Synagogue of the Freedmen, etc., arose. Stephen, in Greek, is called Crowned in Latin. He anticipated in his name the reality of being crowned, humbly stoned, but sublimely crowned. In Hebrew, it is interpreted as your norm. Whose? Namely, of the subsequent martyrs, of whom he was the first to suffer, setting the example of dying for Christ.
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SUMMARY
Acts 6:8 introduces Stephen, one of the seven men chosen for administrative service in the early Jerusalem church, as a figure uniquely endowed with divine grace and power. Far from being confined to his practical duties, Stephen's life was marked by an extraordinary spiritual anointing, enabling him to perform "great wonders and miracles among the people." This verse serves as a pivotal transition, highlighting the Holy Spirit's empowerment of believers for diverse ministries and setting the stage for Stephen's impactful preaching, the opposition it generated, and his eventual martyrdom.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several literary devices to convey its profound message. Emphasis is clearly placed on Stephen's spiritual state through the phrase "full of faith and power," highlighting his deep spiritual anointing as the source of his extraordinary actions. This is further reinforced by the adjective "great" (G3173, mégas) modifying "wonders and miracles," using a form of hyperbole to underscore the exceptional nature of the signs he performed. The Juxtaposition of Stephen's administrative role (implied from the preceding verses) with his powerful miraculous ministry creates a compelling narrative, demonstrating that spiritual power is not limited to specific offices but is available to all who are "full of faith and power." This verse also serves as Foreshadowing, setting the stage for the dramatic events that follow, as Stephen's powerful ministry and bold witness will inevitably lead to conflict and persecution, culminating in his martyrdom in Acts 7.
THEOLOGICAL AND THEMATIC CONNECTIONS
Acts 6:8 profoundly illustrates the dynamic nature of the Holy Spirit's work in the early church, demonstrating that divine empowerment for ministry is not confined to a select few, but is available to all who are yielded to God. Stephen, though chosen for a practical administrative task, was clearly operating under a powerful spiritual anointing that enabled him to perform extraordinary signs. This highlights a core theological truth: God equips His servants not just with natural abilities, but with supernatural power to accomplish His purposes, particularly in authenticating the gospel message and expanding His kingdom. The "wonders and miracles" served as undeniable evidence of God's active presence and endorsement of Stephen's message, drawing people's attention and confirming the divine origin of the Christian faith in a context where such signs were culturally significant.
REFLECTION AND APPLICATION
Stephen's example in Acts 6:8 offers a powerful model for believers today. It reminds us that spiritual giftedness and divine empowerment are not limited to those in traditionally "spiritual" roles but are available to all who are "full of faith and power," regardless of their specific calling or sphere of service. Stephen's administrative duties did not diminish his spiritual anointing; rather, his faithfulness in one area opened the door for God to use him powerfully in another. This challenges us to cultivate a deep and abiding faith in God, trusting Him to work through us in ways that transcend our natural abilities. While not all believers are called to perform miracles, every Christian is empowered by the Holy Spirit to bear witness to Christ, serve others, and live a life that demonstrates God's love and truth. We are called to be filled with the Spirit, allowing His power to flow through us for His glory and the advancement of His kingdom, whether through acts of service, words of encouragement, or bold proclamation of the gospel. Our effectiveness in ministry, whatever its form, stems from our yieldedness to the Spirit and our unwavering faith in God.
Questions for Reflection
FAQ
What does it mean for Stephen to be "full of faith and power"?
Answer: To be "full of faith and power" signifies a profound spiritual state where Stephen was completely imbued with unwavering trust in God and supernatural divine ability. "Faith" (Greek, pístis) here refers to a deep, active reliance on God, not just intellectual assent. "Power" (Greek, dýnamis) denotes miraculous strength and inherent divine might. This phrase indicates that Stephen's inner spiritual condition was one of complete saturation by these qualities, enabling him to be a vessel through whom God could perform extraordinary acts. It highlights the Holy Spirit's active presence and empowerment in his life, demonstrating that his effectiveness was not from human ability but from divine enablement. This "fullness" is a theme seen elsewhere in Acts, such as when the apostles are described as being filled with the Holy Spirit for bold proclamation.
Why were "great wonders and miracles" important in the early church?
Answer: In the context of the early church, "great wonders and miracles" (Greek, téras and sēmeîon) served several crucial purposes. Firstly, they were authenticating signs that validated the message and ministry of those proclaiming the gospel. In a world without widespread literacy or media, tangible displays of divine power provided undeniable evidence of God's presence and approval, confirming that the Christian message was from God. Secondly, they attracted attention and created a context for people to hear the gospel. The awe-inspiring nature of these "wonders" drew crowds, creating opportunities for evangelism. Thirdly, they demonstrated God's sovereignty and power over sickness, sin, and even death, reinforcing the truth of the resurrection of Jesus Christ. These signs were not ends in themselves but served to point people to the ultimate "sign," Jesus Christ, and His saving work, as seen in passages like John 2:11 where Jesus' miracles are called "signs."
CHRIST-CENTERED FULFILLMENT
Stephen's ministry, marked by being "full of faith and power" and performing "great wonders and miracles," finds its ultimate fulfillment and source in Jesus Christ. Jesus Himself was the embodiment of divine power and the supreme performer of signs and wonders, which consistently pointed to His identity as the Son of God and the inauguration of God's kingdom (John 20:30-31). Stephen's Spirit-empowered ministry is a direct continuation of Christ's own mission, demonstrating that the resurrected Lord continues to work through His followers by the power of the Holy Spirit. The "power" Stephen received is the same power Jesus promised His disciples in Acts 1:8, enabling them to be His witnesses "to the ends of the earth." Stephen's "faith" mirrors Christ's perfect obedience and trust in the Father, even unto death. Thus, Stephen's miraculous works were not merely displays of human giftedness but tangible manifestations of Christ's ongoing authority and presence in His church, confirming the truth of the gospel and drawing people to the Lamb of God who takes away the sin of the world (John 1:29). His life and ministry, though tragically cut short, powerfully testify to the enduring reality of Christ's kingdom advancing through Spirit-filled believers.