11 Then they suborned men, who said, We have heard him speak blasphemous words against Moses, and `against' God.
Now the chief priests and the whole council sought false witness against Jesus, that they might put him to death; and they found it not, though many false witnesses came. But afterward came two,
who was faithful to him that appointed him, as also was Moses in all his house. For he hath been counted worthy of more glory than Moses, by so much as he that built the house hath more honor than the house. For every house is builded by some one; but he that built all things is God. And Moses indeed was faithful in all his house as a servant, for a testimony of those things which were afterward to be spoken;
And after five days the high priest Ananias came down with certain elders, and `with' an orator, one Tertullus; and they informed the governor against Paul. And when he was called, Tertullus began to accuse him, saying, Seeing that by thee we enjoy much peace, and that by the providence evils are corrected for this nation, we accept it in all ways and in all places, most excellent Felix, with all thankfulness. But, that I be not further tedious unto thee, I entreat thee to hear us of thy clemency a few words. For we have found this man a pestilent fellow, and a mover of insurrections among all the Jews throughout the world, and a ringleader of the sect of the Nazarenes: who moreover assayed to profane the temple: on whom also we laid hold: `and we would have judged him according to our law.' `But the chief captain Lysias came, and with great violence took him away out of our hands,' `commanding his accusers to come before thee.' from whom thou wilt be able, by examining him thyself, to take knowledge of all these things whereof we accuse him. And the Jews also joined in the charge, affirming that these things were so. And when the governor had beckoned unto him to speak, Paul answered, Forasmuch as I know that thou hast been of many years a judge unto this nation, I cheerfully make my defense: Seeing that thou canst take knowledge that it is not more than twelve days since I went up to worship at Jerusalem: and neither in the temple did they find me disputing with any man or stirring up a crowd, nor in the synagogues, nor in the city. Neither can they prove to thee the things whereof they now accuse me.
And when it was day, the Jews banded together, and bound themselves under a curse, saying that they would neither eat nor drink till they had killed Paul. And they were more than forty that made this conspiracy. And they came to the chief priests and the elders, and said, We have bound ourselves under a great curse, to taste nothing until we have killed Paul. Now therefore do ye with the council signify to the chief captain that he bring him down unto you, as though ye would judge of his case more exactly: and we, before he comes near, are ready to slay him.
And they, when they heard it, glorified God; and they said unto him, Thou seest, brother, how many thousands there are among the Jews of them that have believed; and they are all zealous for the law: and they have been informed concerning thee, that thou teachest all the Jews who are among the Gentiles to forsake Moses, telling them not to circumcise their children neither to walk after the customs. What is it therefore? They will certainly hear that thou art come.
This is that Moses, who said unto the children of Israel, A prophet shall God raise up unto you from among your brethren, like unto me. This is he that was in the church in the wilderness with the angel that spake to him in the Mount Sinai, and with our fathers: who received living oracles to give unto us: to whom our fathers would not be obedient, but thrust him from them, and turned back in their hearts unto Egypt,
The Jews answered him, For a good work we stone thee not, but for blasphemy; and because that thou, being a man, makest thyself God. Jesus answered them, Is it not written in your law, I said, ye are gods? If he called them gods, unto whom the word of God came (and the scripture cannot be broken), say ye of him, whom the Father sanctified and sent into the world, Thou blasphemest; because I said, I am `the' Son of God?
Think not that I will accuse you to the Father: there is one that accuseth you, `even' Moses, on whom ye have set your hope. For if ye believed Moses, ye would believe me; for he wrote of me. But if ye believe not his writings, how shall ye believe my words?
And when they were assembled with the elders, and had taken counsel, they gave much money unto the soldiers, saying, Say ye, His disciples came by night, and stole him away while we slept. And if this come to the governor's ears, we will persuade him, and rid you of care. So they took the money, and did as they were taught: and this saying was spread abroad among the Jews, `and continueth' until this day.
and set two men, base fellows, before him, and let them bear witness against him, saying, Thou didst curse God and the king. And then carry him out, and stone him to death. And the men of his city, even the elders and the nobles who dwelt in his city, did as Jezebel had sent unto them, according as it was written in the letters which she had sent unto them. They proclaimed a fast, and set Naboth on high among the people. And the two men, the base fellows, came in and sat before him: and the base fellows bare witness against him, even against Naboth, in the presence of the people, saying, Naboth did curse God and the king. Then they carried him forth out of the city, and stoned him to death with stones.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Acts 6
Commentary on Acts 6 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 6
Ac 6:1-7. First Election of Deacons.
1. the Grecians—the Greek-speaking Jews, mostly born in the provinces.
the Hebrews—those Jews born in Palestine who used their native tongue, and were wont to look down on the "Grecians" as an inferior class.
were neglected—"overlooked" by those whom the apostles employed, and who were probably of the Hebrew class, as being the most numerous. The complaint was in all likelihood well founded, though we cannot suspect the distributors of intentional partiality. "It was really just an emulation of love, each party wishing to have their own poor taken care of in the best manner" [Olshausen].
the daily ministration—the daily distribution of alms or of food, probably the latter.
2-4. the multitude—the general body of the disciples.
It is not reason—The word expresses dislike; that is "We cannot submit."
to leave the word of God—to have our time and attention withdrawn from preaching; which, it thus appears, they regarded as their primary duty.
to serve tables—oversee the distribution of provisions.
3. look ye out among you—that is, ye, "the multitude," from among yourselves.
seven men of honest report—good reputation (Ac 10:22; 1Ti 3:7).
full of the Holy Ghost—not full of miraculous gifts, which would have been no qualification for the duties required, but spiritually gifted (although on two of them miraculous power did rest).
and wisdom—discretion, aptitude for practical business.
whom we may appoint—for while the election was vested in the Christian people, the appointment lay with the apostles, as spiritual rulers.
4. we will give ourselves to prayer—public prayer, as along with preaching their great work.
5. Stephen, &c.—As this and the following names are all Greek, it is likely they were all of the "Grecian" class, which would effectually restore mutual confidence.
6. when they had prayed, they laid their hands on them—the one proclaiming that all official gifts flowed from the Church's glorified Head, the other symbolizing the communication of these to the chosen office-bearers through the recognized channels.
7. word of God increased … disciples multiplied in Jerusalem greatly—prosperity crowning the beautiful spirit which reigned in this mother community.
a great company of the priests were obedient, &c.—This was the crowning triumph of the Gospel, whose peaceful prosperity was now at its greatest height. After Stephen's teaching and trial made it clear that sacerdotal interests could not stand with the Gospel, such priestly accessions became rare indeed. Note (1) how easily misunderstandings may arise among the most loving and devoted followers of the Lord Jesus: but (2) How quickly and effectually such misunderstandings may be healed, where honest intentions, love, and wisdom reign: (3) What a beautiful model for imitation is furnished by the class here complained of, who, though themselves the majority, chose the new office-bearers from amongst the complaining minority! (4) How superior to the lust of power do the apostles here show themselves to be, in not only divesting themselves of the immediate superintendence of temporal affairs in the Christian community, but giving the choice of those who were to be entrusted with it to the disciples at large! (5) How little of formal organization did the apostles give to the Church at first, and when an emergency arose which demanded something more, how entirely was the remedy suggested by the reason of the thing! (6) Though the new office-bearers are not expressly called Deacons here, it is universally admitted that this was the first institution of that order in the Church; the success of the expedient securing its permanency, and the qualifications for "the office of a Deacon" being laid down in one of the apostolical Epistles immediately after those of "a Bishop" (1Ti 3:8-13).
Ac 6:8-15. Stephen Arraigned before the Sanhedrin.
8. And Stephen, &c.—The foregoing narrative seems to be only an introduction to what follows.
full of faith—rather, "of grace," as the best manuscripts read.
9, 10. synagogue of the Libertines—Jewish freedmen; manumitted Roman captives, or the children of such, expelled from Rome (as appears from Josephus and Tacitus), and now residing at Jerusalem.
Cyrenians—Jews of Cyrene, in Libya, on the coast of Africa.
them of Cilicia—amongst whom may have been Saul of Tarsus (Ac 7:58; 21:39).
and of Asia—(See on Ac 16:6).
10. not able to resist the wisdom and the spirit by which he spake—What he said, and the power with which he spake it, were alike resistless.
11-14. blasphemous words against Moses—doubtless referring to the impending disappearance of the whole Mosaic system.
and against God—This must refer to the supreme dignity and authority which he claimed for Christ, as the head of that new economy which was so speedily to supersede the old (compare Ac 7:56, 59, 60).
15. as … the face of an angel—a play of supernatural radiance attesting to all who beheld his countenance the divine calm of the spirit within.