Acts 6:1–8:3

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Dean, School of Christian Studies, University of Mobile

STEPHEN: BOLDNESS
Acts 6:1–8:3
More Internal Trouble (6:1–7)
To this point, the apostles had handled all the work (cf. Acts 4:35–36), but the job had gotten too big. Tension developed along cultural lines. Hebrews were Palestinian Jews; Hellenists (“Greeks”) were Greek-speaking Jews who grew up outside Palestine. The latter felt neglected when it came to benevolence. The apostles needed help. They set a number to be chosen and the qualifications. The congregation chose them and the apostles prayed over them. The names are all Greek, suggesting they picked Hellenists to fix the problem. Listing Stephen and Philip in first and second place prepares for the prominence of these men in future chapters.

Were these the first deacons? Maybe. The words used to describe their work are built on the same root as the word “deacon.” This evidence is not conclusive, however, because so is the word for “ministry of the word.” If they were deacons, then the passage shows they were troubleshooters and helpers, not church bosses. As a result of their ministry, the church grew, including a large number of priests.

Third Persecution (6:8–15)
Pentecost was five years past, and the gospel had not been preached (so far as anyone knows) outside Jerusalem. The selection of those to handle benevolence had an unexpected outcome — world evangelization.

The key figure was Stephen. His work aroused a new round of bitter opposition. Sadducees led previous persecutions. Now Pharisees took the lead. The new wave of persecution started with Stephen but was not confined to him. Attention falls on Stephen because he was the first Christian martyr and because his death set the stage for the gospel advance beyond Jerusalem. His enemies claimed Stephen had blasphemed Moses and God. They charged him with preaching that faith in Jesus put an end to the temple and the Mosaic ceremonies. In presenting their charges, the authorities resorted to bribery, mob psychology and falsehood.

Stephen’s Sermon (7:1–60)
Stephen admitted the charges were true and argued for his position. His argument took the form of historical narration: Acts 7:2–16 concentrates on the patriarchs, Acts 7:17–34 relates to the Mosaic era and Acts 7:44–50 concerns the tabernacle. Then he applied the message, making two points.

First, in times past, God’s worship was never confined to Jerusalem or His presence to the temple. God was with Abraham in Mesopotamia; Jacob, Joseph and Moses in Egypt; and Israel in the wilderness. In each place, God accepted worship. To cap his argument, Stephen reminded the court God does not make His home in houses made with hands. Isaiah declared heaven was God’s throne and the whole earth His place of rest. Second, like Joseph and Moses before Him, Jesus of Nazareth (though not specifically named, He is clearly intended) was rejected by His people but served God as His appointed Messenger.

The speech made the council mad. When Stephen said he saw heaven open and “the Son of Man standing on the right hand of God,” it was the last straw. “Son of Man” was Jesus’ favorite name for Himself. “Right hand” is the place of privilege and power, meaning Jesus of Nazareth was on the throne of the universe. Like wolves, they rushed Stephen, dragged him out of town and stoned him to death. This was not an official stoning in which two men did the dirty work, but the action of a lynch mob. There is no mention of a judicial sentence, and the verb in Acts 7:59 suggests they pelted him again and again with stones.

Introduction of Saul (8:1–3)
Stephen’s death set off persecution. It scattered disciples throughout Judea and Samaria. The Twelve Apostles stayed at Jerusalem and virtually disappeared from Christian history. Why did they fade so fast? Perhaps because they didn’t keep pace with what God was doing. It was the seven just mentioned — and others unmentioned — that crossed national, racial and religious lines with the gospel. Saul (later Paul) was a prime mover in attempts to devastate the church.