Acts 6:9

KJV

Then there arose certain of the synagogue, which is called [the synagogue] of the Libertines, and Cyrenians, and Alexandrians, and of them of Cilicia and of Asia, disputing with Stephen.

KJV (with Strong's)

Then {G1161} there arose {G450} certain {G5100} of {G1537} the synagogue {G4864}, which {G3588} is called {G3004} the synagogue of the Libertines {G3032}, and {G2532} Cyrenians {G2956}, and {G2532} Alexandrians {G221}, and {G2532} of them of {G575} Cilicia {G2791} and {G2532} of Asia {G773}, disputing {G4802} with Stephen {G4736}.

Complete Jewish Bible

But opposition arose from members of the Synagogue of the Freed Slaves (as it was called), composed of Cyrenians, Alexandrians and people from Cilicia and the province of Asia. They argued with Stephen,

Berean Standard Bible

But resistance arose from what was called the Synagogue of the Freedmen, including Cyrenians, Alexandrians, and men from the provinces of Cilicia and Asia. They began to argue with Stephen,

American Standard Version

But there arose certain of them that were of the synagogue calledthe synagogueof the Libertines, and of the Cyrenians, and of the Alexandrians, and of them of Cilicia and Asia, disputing with Stephen.

Commentary

### SUMMARY
Acts 6:9 precisely identifies the diverse groups of Hellenistic Jews—freedmen from the "Synagogue of the Libertines," along with Jews from Cyrene, Alexandria, Cilicia, and Asia—who initiated a vigorous intellectual and spiritual confrontation with Stephen. This verse marks a critical escalation in the early church's narrative, shifting from internal administrative challenges to external religious opposition, directly preceding Stephen's profound discourse and eventual martyrdom, thereby underscoring the burgeoning conflict between the nascent Christian movement and established Jewish religious institutions in Jerusalem.

### CONTEXT
* **Literary Context:** Following the rapid growth of the early Christian community in Jerusalem, the apostles established a new ministry of service to address a complaint regarding the daily distribution to Hellenist widows, as detailed in [Acts 6:1](/acts/6-1 "Acts 6:1 - The Complaint of the Hellenists"). Seven men, described as "full of the Holy Spirit and wisdom," were chosen for this task, with Stephen being prominently among them ([Acts 6:5](/acts/6-5 "Acts 6:5 - The Appointment of the Seven")). However, Stephen's ministry quickly extended beyond administrative duties; he was also performing "great wonders and miracles among the people" ([Acts 6:8](/acts/6-8 "Acts 6:8 - Stephen's Miracles and Power")) and boldly proclaiming the Gospel. Acts 6:9 thus marks a significant shift from the internal organization and growth of the church to the external opposition faced by its Spirit-empowered leaders, setting the immediate stage for Stephen's arrest, trial, and climactic sermon in [Acts 7](/acts/7 "Acts 7 - Stephen's Speech and Martyrdom").
* **Historical & Cultural Context:** Jerusalem in the first century was a melting pot, especially during festivals, with a significant population of diasporic Jews who had returned to the city. The "Synagogue of the Libertines" refers to a specific synagogue in Jerusalem frequented by Hellenistic Jews—Greek-speaking Jews who had lived outside Judea and adopted Greek culture to varying degrees. The term "Libertines" (Greek: _Libertinoi_) specifically denotes freedmen, likely descendants of Jews captured in war (e.g., by Pompey in 63 BC) and subsequently emancipated by the Romans. These individuals, along with others from Cyrene (North Africa), Alexandria (Egypt), Cilicia (modern-day Turkey, notably Paul's home province), and Asia (a Roman province in western Asia Minor), represented diverse Jewish communities from across the Roman Empire. These Hellenistic Jews, often fiercely zealous for the Law and temple traditions, perceived Stephen's teachings—which emphasized the fulfillment of the Law and the obsolescence of the temple through Christ—as a direct challenge and blasphemy, particularly because their identity was often deeply intertwined with these very institutions.
* **Key Themes:** Acts 6:9 contributes to several overarching themes within the book of Acts. Firstly, it highlights the **escalating opposition to the Gospel**, demonstrating that the proclamation of Jesus as Messiah often incited intense resistance, particularly from established religious authorities and zealous factions within Judaism. This foreshadows the broader persecution faced by the early church throughout Acts, as seen in the arrests of Peter and John in [Acts 4](/acts/4 "Acts 4 - Peter and John Before the Sanhedrin"). Secondly, the verse implicitly sets the stage for the **divine empowerment of witnesses**. Although the adversaries in this verse initiate the dispute, the subsequent verse explicitly states they "were not able to resist the wisdom and the spirit by which he spake" ([Acts 6:10](/acts/6-10 "Acts 6:10 - Stephen's Irresistible Wisdom")), underscoring the Holy Spirit's role in equipping believers for effective witness, even in the face of formidable opposition. Finally, this passage illuminates the **internal theological conflict within Judaism** regarding the claims of Jesus. This was not merely a clash between Jews and Gentiles, but a profound schism among Jewish groups concerning the Messiah's identity and the reinterpretation of the Law and temple, a theme that continues to develop as the Gospel spreads beyond Jerusalem ([Acts 8](/acts/8 "Acts 8 - Philip and the Ethiopian Eunuch")).

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **arose (Greek, _anístēmi'_):** This verb signifies "to stand up" or "to rise," indicating the active initiation of the confrontation. It suggests a deliberate and purposeful act by these synagogue members to challenge Stephen, implying not a casual encounter but a calculated opposition.
* **Libertines (Greek, _Libertînos'_):** Derived from Latin, this term refers to Roman freedmen. In this context, it identifies a specific group of Jews who had been enslaved (likely by the Romans) and subsequently gained their freedom. Their presence in Jerusalem and their participation in a synagogue indicate a strong desire to reconnect with their Jewish heritage, possibly making them particularly zealous in defending traditional Jewish practices against what they perceived as Stephen's innovations.
* **disputing (Greek, _syzētéō'_):** This word means "to investigate jointly," "to discuss," or "to contend in argument." It denotes a vigorous and often contentious debate, highlighting the intense intellectual and theological confrontation Stephen faced. It implies a public and formal challenge to Stephen's teachings, rather than a private conversation.

#### Verse Breakdown
* **"Then there arose certain of the synagogue":** This opening phrase indicates the immediate emergence of opposition. "Certain of the synagogue" refers to specific individuals who were members or representatives of a particular Jewish assembly in Jerusalem, suggesting a collective, organized challenge rather than isolated individuals.
* **"which is called [the synagogue] of the Libertines, and Cyrenians, and Alexandrians":** This identifies the primary group of antagonists as members of a synagogue specifically associated with "Libertines" (freedmen) and Jews from Cyrene (North Africa) and Alexandria (Egypt). These were all Hellenistic Jews, distinct from the native Aramaic-speaking Jews of Jerusalem, and their shared background likely fostered a common zeal for their traditions.
* **"and of them of Cilicia and of Asia":** This expands the scope of the opposition to include Hellenistic Jews from Cilicia (a region in modern-day Turkey, home to Tarsus, Paul's birthplace) and the Roman province of Asia (western Asia Minor). The inclusion of these regions underscores the widespread nature of the Hellenistic Jewish diaspora and their collective concern over Stephen's message, indicating that the challenge was not localized but represented a broader segment of the Jewish community.
* **"disputing with Stephen":** This final clause clarifies the nature of their interaction: a direct, argumentative confrontation. The Greek term implies a vigorous and contentious debate, signifying that these groups were actively challenging Stephen's theological claims and his interpretation of Jewish law and prophecy concerning Jesus.

#### Literary Devices
Acts 6:9 employs several literary devices to convey its significance. The **enumeration** of diverse geographical origins—Cyrenians, Alexandrians, Cilicia, and Asia—alongside the "Libertines," serves to emphasize the widespread and diverse nature of the Hellenistic Jewish opposition Stephen faced, highlighting that the challenge was not isolated but represented a broad segment of the diaspora. The phrase "Synagogue of the Libertines" functions as a form of **metonymy**, where the name of the institution stands for the people who comprise it, underscoring the collective and organized nature of their dissent. Furthermore, the very act of "disputing" (Greek: _syzētéō_) introduces a sense of **conflict and dramatic tension**, immediately establishing the adversarial relationship between Stephen and these Jewish factions. This direct confrontation also serves as **foreshadowing**, hinting at the escalating persecution that will culminate in Stephen's martyrdom and the broader trials faced by the early church, thereby setting a somber yet significant tone for the narrative that follows.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Acts 6:9 underscores the inherent tension between the proclamation of divine truth and the resistance it often encounters from those deeply entrenched in established religious systems. The opposition Stephen faced was not merely intellectual but spiritual, rooted in a rejection of God's new work through Christ that transcended old forms and traditions. This resistance highlights a recurring biblical theme: the world's antagonism towards those who bear witness to God's redemptive plan. Yet, it also implicitly sets the stage for God's empowering presence, demonstrating that divine wisdom and courage are provided to those who faithfully proclaim the Gospel, even in the face of formidable and zealous adversaries.
* [Matthew 10:16-20](/matthew/10-16-20 "Matthew 10:16-20 - Persecution and the Holy Spirit's Guidance")
* [John 15:18-20](/john/15-18-20 "John 15:18-20 - The World's Hatred of Disciples")
* [Luke 21:12-15](/luke/21-12-15 "Luke 21:12-15 - Promise of Wisdom in Persecution")

### REFLECTION AND APPLICATION
Acts 6:9 serves as a powerful reminder that following Christ and proclaiming His truth will inevitably invite opposition, often from unexpected sources, including those who are deeply religious. Stephen's experience teaches us that faithfulness to the Gospel may lead to conflict, not because of our error, but because the truth of Christ challenges deeply held beliefs and established systems. This verse calls believers to cultivate spiritual discernment, recognizing that resistance to the Gospel is often a spiritual battle, and to stand firm in their convictions, relying not on their own eloquence or wisdom, but on the empowering presence of the Holy Spirit. It encourages us to be prepared for vigorous debate and even hostility, yet to respond with grace, wisdom, and an unwavering commitment to the message of salvation.

#### Questions for Reflection
* **How does Stephen's encounter prepare us for potential opposition when sharing our faith in contemporary contexts?**
* **What does it mean to rely on the Holy Spirit's wisdom when faced with challenging questions or disputes about your beliefs?**
* **In what ways might our own cultural or religious backgrounds make us resistant to new truths or perspectives, similar to the Hellenistic Jews in this passage?**

### FAQ
**Who were the "Libertines" mentioned in Acts 6:9?**

Answer: The "Libertines" (Greek: _Libertînos_) were Roman freedmen, meaning they were formerly enslaved individuals who had gained their freedom. In the context of Acts 6:9, they were likely descendants of Jews who had been taken captive and enslaved by the Romans (perhaps during Pompey's conquest of Judea in 63 BC) and subsequently released. These freedmen, having returned to Jerusalem, formed their own synagogue, often characterized by a strong zeal for Jewish law and tradition, perhaps as a way to reassert their Jewish identity after living in a Gentile world. Their synagogue, alongside those of Cyrenians, Alexandrians, Cilicians, and Asians, represented the diverse Hellenistic Jewish communities in Jerusalem who were particularly resistant to Stephen's teachings about Jesus.

**Why were these specific groups so opposed to Stephen's message?**

Answer: These groups were primarily Hellenistic Jews, meaning Greek-speaking Jews from the diaspora. Having lived abroad, they were often deeply committed to the traditions, the Law, and the Temple as central to their Jewish identity, perhaps even more so than native Aramaic-speaking Jews. Stephen's message, which emphasized Jesus as the fulfillment of the Law and hinted at the obsolescence of the Temple system (themes more explicitly developed in [Acts 7](/acts/7 "Acts 7 - Stephen's Speech and Martyrdom")), would have been perceived as blasphemous and a direct threat to the foundations of their faith and cultural identity. They likely saw his teachings as undermining the very institutions that defined their Judaism, leading to a vigorous and contentious dispute.

### CHRIST-CENTERED FULFILLMENT
Acts 6:9, though detailing opposition to Stephen, ultimately points to the broader Christ-centered narrative of salvation and the cost of proclaiming it. Stephen, filled with the Holy Spirit and wisdom, was a living testament to the power of Christ, mirroring the very suffering and witness of Jesus Himself. Just as Jesus faced intense opposition from religious authorities who rejected His claims and reinterpretation of the Law ([Matthew 26:65](/matthew/26-65 "Matthew 26:65 - Jesus Accused of Blasphemy")), so too did Stephen encounter similar resistance from those zealous for the old covenant. Stephen's willingness to dispute and ultimately suffer martyrdom for the Gospel reflects the call to discipleship articulated by Christ, who warned His followers that they would be persecuted for His name's sake ([John 15:20](/john/15-20 "John 15:20 - The World Will Hate You")). In Stephen's steadfast witness, we see the ongoing work of Christ through His Spirit, empowering His people to boldly declare His truth, even when it leads to conflict, thereby extending the redemptive story initiated by the [Lamb of God who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God"). His suffering, like that of Christ, was not in vain but served to further the spread of the Gospel, ultimately leading to the conversion of Saul, later Paul, who was present at Stephen's stoning ([Acts 7:58](/acts/7-58 "Acts 7:58 - Saul's Presence at Stephen's Stoning")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Acts 15:41

And he went through Syria and Cilicia, confirming the churches.

Acts 23:34

And when the governor had read [the letter], he asked of what province he was. And when he understood that [he was] of Cilicia;

Acts 22:3

¶ I am verily a man [which am] a Jew, born in Tarsus, [a city] in Cilicia, yet brought up in this city at the feet of Gamaliel, [and] taught according to the perfect manner of the law of the fathers, and was zealous toward God, as ye all are this day.

Acts 15:23

And they wrote [letters] by them after this manner; The apostles and elders and brethren [send] greeting unto the brethren which are of the Gentiles in Antioch and Syria and Cilicia:

Matthew 27:32

And as they came out, they found a man of Cyrene, Simon by name: him they compelled to bear his cross.

Acts 18:24

¶ And a certain Jew named Apollos, born at Alexandria, an eloquent man, [and] mighty in the scriptures, came to Ephesus.

Acts 19:10

And this continued by the space of two years; so that all they which dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks.