The holy spirit and the 7 deacons

THE HOLY SPIRIT AND THE 7 DEACONS
EDITED BY GLENN PEASE
Acts 6:1-7 1In those days when the number of disciples
was increasing, the HellenisticJews among them
complainedagainstthe Hebraic Jews because their
widows were being overlookedin the daily distribution
of food. 2So the Twelve gathered all the disciples
together and said, "It would not be right for us to
neglect the ministry of the word of God in order to
wait on tables. 3Brothers and sisters, chooseseven
men from among you who are known to be full of the
Spirit and wisdom. We will turn this responsibility
over to them 4and will give our attentionto prayer
and the ministry of the word." 5This proposalpleased
the whole group. They chose Stephen, a man full of
faith and of the Holy Spirit; also Philip, Procorus,
Nicanor, Timon, Parmenas, and Nicolasfrom Antioch,
a convert to Judaism. 6They presented these men to
the apostles,who prayed and laidtheir hands on them.
7So the word of God spread. The number of disciples
in Jerusalemincreasedrapidly, and a large number of
priests became obedientto the faith.

Biblical Commentary
(Bible study)
Acts 6:1-7
THE BROADER CONTEXT:
At this time, the church was quite young, but growing rapidly. On the day of
Pentecost, three thousand souls were added to the small band of Jesus’
disciples. Many of these were Jews from other countries—Jews ofthe
Diaspora who had come to Jerusalemto celebrate Pentecost(the Diaspora was
Jews dispersedor scatteredamong the Gentile nations). The new believers
have been like seeds scatteredto the four winds—bringing Christ to their
households and, in many cases, to their communities as well. The Lord added
new people to the church “day by day those who were being saved” (2:47
WEB).
The apostles have been engagedin powerful healing and preaching ministries
(3:1-26; 5:12-15). Another five thousand people heard and believed (4:4).
Jewishauthorities, hoping to stifle the new movement, respondedby arresting
Peterand John and bringing them before the council (the Sanhedrin, the
ruling body in Jerusalem). Peterand John were courageous,and refused to
stop preaching. Peter, filled with the Holy Spirit, preacheda powerful sermon
to the members of the council (4:8-12). Church leaders prayed for courage to
proclaim the Gospelin the face of opposition (4:29).
The concernof our text is the administration of financial support for widows
(and, presumably, other needy people). This is clearlya side issue—
subordinate to the proclamationof the Gospel. It is nevertheless animportant
issue, because (1)the church has an obligation to follow Christ’s lead in caring
for vulnerable people and (2) the perceptionof discrimination has the
potential to split the church if not dealt with promptly and fairly.

THE IMMEDIATE CONTEXT:
The lasthalf of chapterfive (5:17-42)forms the immediate context, telling of
the persecutionof Christians by the high priest and other leading Jewish
authorities. They arrestedPeterand other apostles, but an angel freed them
from their cell, saying, “Go stand and speak in the temple to the people all the
words of this life” (5:20 WEB). The next morning, the councilsent officers to
bring the apostles before the council, but the officers found the cell empty.
Then someone reported, “Behold, the men whom you put in prison are in the
temple, standing and teaching the people” (5:25 WEB). The officers went to
get the apostles, but were careful not to use violence, “forthey were afraid
that the people might stone them” (5:26 WEB).
When the apostles appearedbefore the council, the high priest said, “Didn’t
we strictly command you not to teachin this name? Behold, you have filled
Jerusalemwith your teaching, and intend to bring this man’s blood on us”
(5:28 WEB). But Peterresponded by saying, “We must obey Godrather than
man” and preaching a short but pointed sermon (5:29ff).
The council members wanted to kill the apostles, but Gamaliel, an honored
teacher, counseledcaution, lestthey “be found even to be fighting against
God” (5:39 WEB). So the council had the apostles beaten, and then dismissed
them.
Chapter five concludes by saying, “Every day, in the temple and at home, (the
apostles)neverstopped teaching and preaching Jesus, the Christ” (5:42
WEB).
The place, then, is Jerusalem—the home of the temple and the most
conservative Jewishleaders—thepriests, scribes, andPharisees.
ACTS 6:1-4. SELECT SEVEN MEN OF GOOD REPORT
1Now in those days, when the number of the disciples was multiplying, a
complaint arose from the Hellenists againstthe Hebrews, because their
widows were neglectedin the daily service. 2The twelve summoned the
multitude of the disciples and said, “It is not appropriate for us to forsake the
word of God and serve tables. 3Therefore selectfrom among you, brothers,

sevenmen of goodreport, full of the Holy Spirit and of wisdom, whom we
may appoint over this business. 4But we will continue steadfastlyin prayer
and in the ministry of the word.” (WEB)
“Now in those days, when the number of the disciples was multiplying” (v. 1a
WEB). “In those days” refers to the events of chapter five. See “The Context”
above for information about those events as well as the multiplication of the
disciples.
Just prior to his ascension, Jesushad told his disciples, “You will receive
powerwhen the Holy Spirit has come upon you. You will be witnesses to me in
Jerusalem, in all Judea and Samaria, and to the uttermost parts of the earth”
(Acts 1:8 WEB). That process is well underway by the time of our story.
“a complaint arose from the Hellenists (Greek:Hellenistes)againstthe
Hebrews” (v. 1b WEB). Who were the Hellenistes? Hellene means Greek.
Scholars tend to agree that these Hellenistes were Greek-speaking Jewswho
had adopted elements of the Greek culture. In this instance, these Hellenistes
were also Christians—althoughthe word Christian won’t appear until Acts
11:26.
At this very early stage, nearlyall Christians were Jewish. It won’t be until
Acts 9 that Saul hears Christ call him on the road to Damascus—withthe
result that Saul becomes Pauland turns from a being a persecutorofthe
church to being the chief apostle to the Gentiles. It won’t be until Acts 10 that
Petersees a vision of a greatsheetholding all kinds of animals and hears a
voice commanding, “Rise, Peter, kill and eat!” (Acts 10:13 WEB). Acts 9-10,
therefore, form the hinge betweenthe very early church that is almost totally
Jewish—withPeterbeing the leadapostle (Acts 1-8) and the slightly later
church that is becoming increasinglyGentile—with Paul being the lead
apostle (Acts 10ff).
The Hebrews would have been Aramaic-speaking JewishChristians who
would not have been assimilatedinto the Greek culture. (Aramaic is a Semitic
language usedby Jewishpeople in New Testamenttimes.)

“because theirwidows were neglectedin the daily service” (Greek:
kathemerinos diakonia)(v. 1c WEB). Widows and orphans were vulnerable
financially, because mostwidows inherited no property and had few ways to
make money to support themselves. There were many widows, because young
girls often married older men. Also, men often faced greaterphysicalrisks—
in military service or protecting livestock againstwild animals.
Torahlaw included provisions to provide for the needs of widows and other
poor people. Landowners were required to leave the edges oftheir fields
unharvested so that poor people could gleanthe fields and obtain enough food
for survival (Leviticus 19:9-10). The law also made provision for the next of
kin to redeem land soldby a relative (Leviticus 25:25), and required families
to support indigent kin (Leviticus 25:35). The prophets emphasized concerned
for the poor and condemned ill treatment of widows and orphans (Isaiah 1:17,
23; 10:1; Jeremiah5:28; 7:6; 22:3; Malachi3:5).
In this case, the church had establisheda kathemerinos diakonia—a daily
distribution—to provide for widows. Providing for them shouldn’t be a
problem, because the believers had pooled their resources,so that none were
in need (4:34). However, the Greek believers thought that the church was
discriminating againsttheir widows in the daily distribution. The text doesn’t
tell us whether that was true, but if the charges proved incorrect, I believe
that the accountin Acts would tell us that.
The Greek worddiakonia (service or ministry) is closelyrelatedto the word
diakonos (deaconor service). Basedon the use of the word diakonia (service)
as well as the nature of the service to which these sevenmen were being called,
the tradition in which I grew up taught that these verses from Acts 6 recorded
the establishmentof the office of deacon. However, I have come to doubt that,
basedon severalconsiderations:
• The word diakonos (deacon)isn’t used in this story—noris there any
mention here of establishing the office of deacon.
• Of the sevenmen chosenin verse 5, only Stephen and Philip are mentioned
elsewhere in the New Testament—andnowhere is either of them calleda
deacon. Stephenwill soonbe martyred (6:8 – 7:60). Philip will preachand

heal in Samaria—andbaptize the Ethiopian eunuch (Acts 8). Paul will visit his
home in Caesarea(Acts 21:8). We know nothing further of the sevenmen
chosento administer the daily distribution.
• This is the Jerusalemchurch, but all sevenmen have Greek names. It is hard
to imagine that the Jerusalemchurch would allow the establishment of the
office of deaconwithout having at leastsome representationin that group.
“The twelve summoned the multitude of the disciples and said, “It is not
appropriate for us to forsake the word of God and serve tables” (v. 2 WEB).
The phrase “the twelve” is a synonym for the apostles. Thatnumber dropped
to eleven when Judas committed suicide, but rose againto twelve when
Matthias was chosento replace Judas (Acts 1:15-26).
The twelve thought it inappropriate to forsake the word of God—whichJesus
had commissionedthem to speak (Matthew 28:19-20;Acts 1:8)—so that they
might “serve tables”—administerthe distribution of food and other
necessitiesto Jerusalemwidows.
There is no indication here that the apostles feltthat the administration of the
daily distribution was unworthy of their concern, but they had been calledto
a different form of service—proclamation. Theyhad to be carefullest the
administration of the daily distribution crowdout their primary calling—
preaching.
Elsewhere, we learnthat different people have differing gifts and are calledto
particular callings. Pauluses the metaphor of the parts of the human body to
emphasize the validity of the gifts and callings of individual believers (1
Corinthians 12:12-26). He went on to say:
“Now you are the body of Christ, and members individually. God has set some
in the assembly:first apostles, secondprophets, third teachers, then miracle
workers, then gifts of healings, helps, governments, and various kinds of
languages. Are all apostles? Are all prophets? Are all teachers? Are all
miracle workers?Do all have gifts of healings? Do all speak with various
languages?Do all interpret? But earnestlydesire the best gifts. Moreover, I
show a most excellentway to you. (1 Corinthians 12:27-31 WEB).

So it is important to honor the gifts that God has given us—and to be faithful
to the calling to which God has calledus. The apostles wouldnot have been
doing God’s will if they had allowedthemselves to be distracted from their
calling of proclamation. Neither would the sevenmen have been doing God’s
will if they rejectedthe call to administer the distribution of food. Both
proclamation and administration were important. Christians need to discern
what God is calling them to do. Then they need to do it.
“Therefore selectfrom among you, brothers, sevenmen of goodreport, full of
the Holy Spirit and of wisdom, whom we may appoint over this business” (v. 3
WEB). This solution is reminiscent of the story of Moses and Jethro, Moses’
father in law. When Jethro saw that Moseswas trying to handle everyone’s
problems, he recommended that Moses “representthe people before God”
and “teachthem the statutes and the laws, and …show them the way in which
they must walk, and the work that they must do.” Then he suggestedthat
Moses appoint“rulers of thousands, rulers of hundreds, rulers of fifties, and
rulers of tens. Let them judge the people at all times. It shall be that every
greatmatter they shall bring to you, but every small matter they shall judge
themselves” (Exodus 18:18-22 WEB). Mosestook Jethro’s advice, whichmade
his work manageable.
The apostles statedthree criteria to be used in selecting the sevenmen:
• First, they were to be “men of goodreport.” Their integrity would be of
utmost importance, because they would be handling significant sums of money
and would assume responsibility for the welfare of a large number of widows.
• Second, they were to be “full of the Holy Spirit.” The Holy Spirit empowers
ministry and guides ministers. Without the guidance and power of the Holy
Spirit, these sevenmen would likely make serious mistakes.
• Third, they must be “full…of wisdom.” Wisdom is the kind of understanding
that makes it possible for people to make gooddecisions and to avoid bad
consequences—andto choosethe goodand to avoid the evil. “The fear of
Yahweh is the beginning of wisdom” (Psalm111:10a WEB).

“But we will continue steadfastlyin prayer and in the ministry of the word”
(v. 4 WEB). The priority for the twelve was prayer and the ministry of the
word—which is proclamationof the Gospel. Thatwas in keeping with the
commissionthat Jesus had given them (Matthew 28:19-20;Acts 1:8).
ACTS 6:5-7. THESE WORDS PLEASED THE WHOLE MULTITUDE
5These words pleasedthe whole multitude. They chose Stephen, a man full of
faith and of the Holy Spirit, Philip, Prochorus, Nicanor, Timon, Parmenas,
and Nicolaus, a proselyte of Antioch; 6whom they setbefore the apostles.
When they had prayed, they laid their hands on them. 7The word of God
increasedand the number of the disciples multiplied in Jerusalem
exceedingly. A greatcompany of the priests were obedient to the faith. (WEB)
“These words pleasedthe whole multitude” (v. 5a WEB). All the believers
were pleased—notjust the Hellenists, who had felt neglected, but the Hebrews
as well. If there had been any rivalry or dissention, they were all glad to hear
a proposal that would enable them to rectify the error and to put the matter
behind them. This speaks wellof their faith and faithfulness. They weren’t
committed to winning an argument or defending their actions. Theygenuinely
wanted to do the right thing.
Christians today need to take note of that. In many churches, rival factions
seek to undercut eachother in an attempt to impose their preferred program
or point of view. That is definitely not God’s will. The highest calling to which
God has calledus is to love one another with agape love (1 Corinthians 13:1ff).
There were three Greek words for love: agape, philos, and eros--—agape
(pronounced uh-GOP-pay) being dominant. Agape love involves concernfor
the other personwithout thought of repayment. The thrust of agape love is
giving, not getting. When there is conflict in the church, our first order of
business needs to be reminding eachother of God’s call to love eachother
with agape love. Once we begin to focus on doing that, resolving the conflict is
likely to get much easier.
“Theychose Stephen, a man full of faith and of the Holy Spirit, Philip,
Prochorus, Nicanor, Timon, Parmenas, and Nicolaus, a proselyte of Antioch”

(v. 5b WEB). As noted above, these are all Greek names. It is a mark of the
goodspirit of the Hebrew believers that they demanded no representationon
this committee.
• Luke (the author of the book of Acts) singles out Stephen for special
mention—he is “a man full of faith and of the Holy Spirit.” Given that the
criteria for the selectionof these seven men was that they be “full of the Holy
Spirit and of wisdom” (v. 3), we canassume that all seven men were “full of
faith and of the Holy Spirit.” This specialmention of Stephen’s credentials,
then, was almostcertainly prompted by the factthat Stephen was soonto be
martyred (7:60).
• The Philip mentioned here is not Philip the apostle, who was mentioned
frequently elsewhere(Matthew 10:2-4;John 1:43-46;etc.). If it was
inappropriate for the apostles to allow themselves to be diverted from their
task of proclamation of the word, the multitude of verse 5 would not have
appointed Philip the apostle to serve on this committee.
The New Testamentmentions this Philip twice again. On the first occasion,
Philip proclaims the Messiahin the city of Samaria, exorcizes uncleanspirits,
and heals many people. He then explains the writings of the prophet Isaiah
and proclaims Christ to an Ethiopian eunuch, leading to the eunuch’s baptism
(Acts 8). On the secondoccasion, Paulvisits Philip’s home in Caesarea.On
that occasion, he is identified as “Philip the evangelist, who was one of the
seven” (Acts 21:8 WEB).
• As noted above, exceptfor Stephen and Philip, we know nothing further of
these sevenmen. Presumably, they did their administrative job well—
otherwise, we would likely have heard more about the problem of the daily
distribution.
“whom they setbefore the apostles” (v. 6a WEB). It was the multitude (v. 5)
who chose these sevenmen and set them before the apostles. The apostles
were the highestauthority in the church and were easilyaccessible. If they
had not been accessible, the multitude could surely have confirmed their
choice without a requirement for apostolic involvement.

“When they had prayed, they laid their hands on them” (v. 6b WEB). In the
Old Testament, Moseslaidhands on Joshua to commissionhim (Numbers
27:18-23). In the New Testament, apostleslaid hands on people to healthem
(Matthew 9:18; Acts 28:8), to impart the Holy Spirit (Acts 8:17; 19:6), and to
ordain them for a particular work (Acts 6:6; 13:3; 2 Timothy 1:6). In this
instance, the laying on of hands indicates both approval and empowerment
for the task that the seven have been chosento do.
“The word of Godincreasedand the number of the disciples multiplied in
Jerusalemexceedingly” (v. 7a WEB). The book of Acts has reported several
instances of church growth (see “The BroaderContext” above), so this report
is in keeping with those.
The fact that the number of disciples has been growing in Jerusalemis
significant. For the time being, the Jerusalemchurch is the leading church—
the mother church—and it will keepthat role for some time to come.
“A great company of the priests were obedient to the faith” (v. 7b WEB). This
seems astonishing, giventhat priests were among Jesus’most intractable
opponents. However, those opponents were, for the most part, priests from the
higher reaches ofthe priestly hierarchy—to include the chief priests. Most
likely, the priests who were becoming believers were from the rank and file of
the priesthood. The disciples have been preaching in the temple, so these
priests could have been convincedby listening to that preaching.
POSTSCRIPT:Immediately after our text, Stephen, one of the sevenmen
chosento administer the daily service, was arrestedon trumped up charges
(6:11). When brought before the council, Stephen preacheda lengthy and
powerful sermon (7:2-53). “Theythrew him out of the city, and stonedhim”
(7:58 WEB), and he died as the first Christian martyr. Saul, later to become
the apostle Paul, observedthe stoning, and “was consenting to (Stephen’s)
death. A greatpersecutionarose againstthe (church) which was in Jerusalem
in that day” (8:1 WEB).
SCRIPTURE QUOTATIONSare from the World English Bible (WEB), a
public domain (no copyright) modern Englishtranslation of the Holy Bible.
The World English Bible is basedon the American Standard Version (ASV)

of the Bible, the Biblia Hebraica Stutgartensa Old Testament, and the Greek
Majority Text New Testament. The ASV, which is also in the public domain
due to expired copyrights, was a very goodtranslation, but included many
archaic words (hast, shineth, etc.), which the WEB has updated.
BIBLIOGRAPHY:
Barclay, William, Daily Study Bible: Acts, (Edinburgh: The Saint Andrew
Press, 1976)
Bock, DarrellL., BakerExegeticalCommentary on the New Testament:Acts
(Grand Rapids: BakerAcademic, 2007)
Bruce, F. F., The New International Commentary on the New Testament:The
Book ofActs (Revised) (Grand Rapids:William B Eerdmans Publishing
Company, 1988)
Chance, J. Bradley, The Smyth & Helwys Bible Commentary: Acts (Macon,
Georgia:Smyth & Helwys Publishing, Inc., 2007)
Faw, Chalmer E., Believers Church Bible Commentary: Acts, (Scottdale,
Pennsyvania: Herald Press, 1993)
Gaventa, Beverly Roberts, Abingdon New TestamentCommentaries:The
Acts of the Apostles (Nashville: Abingdon Press, 2003)
Kistemaker, Simon J., New TestamentCommentary: Acts (Grand Rapids:
BakerBook House, 1999)
Polhill, John B., New American Commentary: Acts, Vol. 26 (Nashville:
Broadman Press, 1992)
Wall, RobertW., The New Interpreter’s Bible: Acts, Romans, I Corinthians,
Vol. X (Nashville:Abingdon Press, 2002)
Walaskay, PaulW., WestminsterBible Companion: Acts (Louisville:
WestminsterJohn Knox Press, 1998)
Williams, David J., New International Biblical Commentary: Acts
(PaternosterPress,1995)

Willimon, William H., Interpretation: A Bible Commentary for Teaching and
Preaching:Acts (Atlanta: John Knox Press, 1988)
www.sermonwriter.com
We welcome your feedback!dick@sermonwriter.com
Copyright 2014, RichardNiellDonovan
Acts 6:1-7 Building the church of disciples
by Matt Slick
"Now at this time while the disciples were increasing in number, a complaint
arose on the part of the Hellenistic Jews againstthe native Hebrews, because
their widows were being overlookedin the daily serving of food. 2 And the
twelve summoned the congregationof the disciples and said, "It is not
desirable for us to neglectthe word of God in order to serve tables. 3 But
selectfrom among you, brethren, sevenmen of goodreputation, full of the
Spirit and of wisdom, whom we may put in charge ofthis task. 4 But we will
devote ourselves to prayer, and to the ministry of the word." 5 And the
statementfound approval with the whole congregation;and they chose
Stephen, a man full of faith and of the Holy Spirit, and Philip, Prochorus,
Nicanor, Timon, Parmenas and Nicolas, a proselyte from Antioch. 6 And
these they brought before the apostles;and after praying, they laid their
hands on them. 7 And the word of God kept on spreading; and the number of
the disciples continued to increase greatlyin Jerusalem, and a great many of
the priests were becoming obedient to the faith."
1 Now at this time while the disciples were increasing in number, a complaint
arose on the part of the Hellenistic Jews againstthe native Hebrews, because
their widows were being overlookedin the daily serving of food.

It is goodto see that the gospelmessageofChristianity was causing the
church to grow and the number of disciples were increasing.
What is a disciple? A disciple is, basically, a pupil, a student of a teacher.
The Jews consideredthemselves to be disciples of Moses (John9:28).
Christians are disciples of Christ. That is, we learn of Jesus. We seek to learn
from what He taught and did and we strive to be like Him.
The term 'Hebrew' is an alternate designationfor the people of Israel, the
descendants ofAbraham.
The 'Hellenistic Jews'were those Greek speaking JewishChristians in the
early church in Jerusalem. The Hellenists probably interpreted the Torah
less stringently than did the 'Hebrews,'
The Hellenistic Jews probably could not speak Aramaic which was the native
tongue of Jews living in Israel. They probably were rearedoutside the land
and were bilingual, speaking both Greek and their native tongues (cf. 2:5-11).
Gentile proselytes to Judaism who later became Christians were also in this
group. The native Jews were also bilingual in that they spoke Aramaic and
Greek (cf. 21:40). In the Jewishworld tensions existed betweenthe Grecian
Jews and the Aramaic-speaking Jews;tragicallythese strains were brought
into the church.
It would be similar to a church where there were mixtures of ethnic cultures
and one or two cultures were being favored above the others.
2 And the twelve summoned the congregationofthe disciples and said, "It is
not desirable for us to neglectthe word of God in order to serve tables.
The tables (trapezais) may refer to tables used for serving food or to money
tables, that is, banks. Probably it was used here to refer to the place where
funds and supplies were administered for the widows.
The Twelve recognizedtheir proper priorities in the ministry of the Word of
God and prayer (cf. v. 4).

The ministry of the preaching and teaching the word of God is a ministry that
is designatedas being of very high priority.
You should understand the importance of hearing the preaching and teaching
of the word of God.
It is a means of grace not that grace is infused as the RomanCatholics teach,
but as a means by which God blesses us.
It benefits you to hear it.
It teaches you
It unites you one to anohter.
It reminds you all that you are eachsubject to the word of God.
When you voluntarily sit and, by faith, listen to the word of God preached,
you are voluntarily subjecting yourself to its authority.
You do this because ofthe work of Christ on the cross. Itis because ofwhat
Jesus has done there that you canrightfully sit under godly preaching, learn
from it, and apply it, and it not be wasted.
Likewise, the preacher should also considerthe seriousnessofhis calling.
To preach God's word is a serious matter.
It is not to be taken lightly by the preacher.
The preaching of the word of GodIS the word of God, said Martin Luther.
3 "But selectfrom among you, brethren, seven men of goodreputation, full of
the Spirit and of wisdom, whom we may put in charge of this task.
4 "But we will devote ourselves to prayer, and to the ministry of the word."
The apostles mentionedthree qualifications for those who would be enlistedto
serve:They must have a goodreputation; that is, they must be full of the
Spirit and they must be be full of wisdom (cf. v. 10).

Selecting sevenmen may go back to the tradition in Jewishcommunities
where seven respectedmen managedthe public business in an official council.
By choosing these seven, the Twelve could give their attention to prayer and
the ministry of the Word (cf. v. 2).
Eachperson has different gifts.
As a whole, this church is sufficiently gifted to expand the kingdom of God.
You eachhave specialgifts and abilities given to you by God.
But, HOW canyou, individually and as a group, accomplishGod's will in
building the church?
First, you must desire to discoveryour gifts.
Do you even want to find out what your gift is?
Music, teaching, helping, cleaning, technicalstuff, arranging meetings,
making phone calls, washing a vehicle, preparing a study, language
translations, etc.
Maybe you might see that someone around you in this church has a need.
Is someone in the hospital? Go visit him.
Has someone just had a baby? Then you could volunteer to bring a meal.
Perhaps someone's carisn't working well and they don't have any money.
You could get together, raise a little money and donate it to that person.
The best ministry begins right where you are, right where the need is that God
has allowedyou to be aware of.
It doesn't matter what your gift or work is. As long as you are doing it for the
glory of God. That is why we were created, forGod's glory
Isaiah43:7, "Everyone who is calledby My name, and whom I have created
for My glory, whom I have formed, even whom I have made.”
Look around and see whatyou can do.

Look around and see whatthe Lord is doing and join him there.
Second, you should use your gifts in faith.
You can only do this by keeping your eyes on the Lord.
If your eyes are on Him and others see that your eyes are on Him, it won't
matter if you are 'greator not' at what you do.
What is important is that you are faithful to God in what you do.
Use your gifts prayerfully.
God has given eachof you gifts.
Since He gave them to you, you need to ask HIM how to use them as well as
WHEN to use them.
Don't do nothing -- unless that is what God calls you to do.
Do something! Have a carnival in the parking lot of a church. Join a bible
group at school. Stealthe Goodyearblimp and drop gospelmessage tracts
from it.... :)
5 And the statement found approval with the whole congregation;and they
chose Stephen, a man full of faith and of the Holy Spirit, and Philip,
Prochorus, Nicanor, Timon, Parmenas and Nicolas,a proselyte from Antioch.
All sevenmen had Greek names, implying they were Hellenists. Nicolas, the
last one named, was not even a Jew but was a convert to Judaism and then to
Christianity. The early church evidently felt the problem of the unintentional
neglectof Hellenistic Jewishwidows wouldbe best solvedby the Hellenistic
Jews;certainly they would not neglectthe Aramaic-speaking widows.
The introduction of these seven (cf. 21:8) prepares readers for the ministries
of Stephen and Philip, the first two men listed. Furthermore, the reference to
Greek speaking Jewslooksaheadto the wider spread of the gospeloutside the
circle of Jerusalemand Judea. (Nothing else is knownabout the other four:
Procorus, Nicanor, Timon, Parmenas.)

6 And these they brought before the apostles;and after praying, they laid
their hands on them.
Though the Christian community selectedthe Seven, they were commissioned
by the apostles. This was done by prayer and the laying on of hands. The
practice of laying hands on others was a gesture signifying commissioning and
granting of authority (cf. 8:17-19;13:3; 19:6; 1 Tim. 4:14; 5:22; Heb. 6:2).
They were, essentially, ordainedinto their ministry. 1 Tim. 4:14 is where Paul
was addessing Timothy and he said, And do not neglectthe spiritual gift
within you, which was bestowedupon you through prophetic utterance with
the laying on of hands by the presbytery."
7 And the word of God kept on spreading; and the number of the disciples
continued to increase greatlyin Jerusalem, and a greatmany of the priests
were becoming obedient to the faith.
They workedtogetherand the gospelspread.
The number of those who were disciples of Jesus continued to grow.
Conclusion
Working togetheris a very important part of Christianity. Working together
means we are being disciples of Jesus, not a denomination or a theological
agenda. Godhas so many different jobs for us to do. We need to be open and
willing to serve one another and with one another.
One of the most important things you can do as a personand as a church is to
make disciples. Discipleshipis a biblical command that is not practiced as
much as it needs to be. We see it evidenced in the selectionof these men to
carry out the work of ministry. They would not have been called to that
position if they had not be followers ofJesus who had grown in the faith and
been known by the members of their localcongregation. Being a disciple
means you are work with others. It doesn't mean you are isolated.
When disciples are made, unbelievers are displaced. When disciples are
made, the world is changed.

Disciples do not server two masters at the same time. Disciples serve God
through the personof Christ -- basedon what he did on the cross.
To be a disciple of Christ means that you study His words, see what He did,
and then do what He said and did.
This is the work of the church, to expand the kingdom of God to His glory.
Eachof you has a gift or two or more. Eachof you has a place not only in
church, but also in history, an appointment by God. You are a piece of the
divine puzzle. You are part of God's plan and method. He wants you to be
used, to be a part of His ministry to the world.
About The Author
Matt Slick is the Presidentand Founder of the Christian Apologetics and
ResearchMinistry.
BIBLEHUB
On deacons
J. Cynddylan Jones, D. D.
I. THE ORIGIN OF THE OFFICE.
1. We are introduced to a class ofpeople here calledGrecians, who were
proselytes to the Jewishworship, and Jews born and bred in foreign
countries, whose language was Greek. In Acts 2. a long catalogue is given us of
the countries from which they came. The home Jews, orHebrews, looked
down upon their foreign brethren as having contractedcontamination by
their long contactwith the heathen. As a natural result, considerable jealousy
sprang up betweenthem. The Church did not create the division; on the
contrary, its direct influence was to merge the two factions into one — they
were all of "one accord." Butin process oftime the old spirit of rivalry

manifested itself. The world often taunts the Church with having within its
fold contentious and hypocritical people. But where have they come from?
The Church has black sheep;but they were black when they first came in
from the world, and remain black in spite of the cleansing influences around
them.
2. The Grecians murmured. There was no open hostility, or any unseemly
ebullition of temper. You place a shell by your ear, and hearthe subdued
murmur of the air as it winds its way through the intricate convolutions. That
is the comparisonof St. Luke — there was a low, half-articulate mutter. This
disposition to grumble formed the gravestdanger the Church had yet had to
encounter. The earth is exposedto two perils — from storms without, and
volcanic fires within. Of the two, the last is the most dangerous. Let the winds
beat as they will, the earth continues firm. But when the internal fires burst
forth, the earth quakes to its foundations. In ,like manner the Church is
exposedto persecutionin the world. This has attackedthe Church repeatedly;
but it did not fall, because it was founded upon a rock. But the gravestdanger
arises from within — the spirit of discontent in the members.
3. The Grecians "murmured because their widows were neglected."It
appears that only the " widows" receivedcharitable relief, and of course those
who were disabled by age or decrepitude. Men able to earn a living doubtless
had to go and work. Who were the almoners? The text seems to hint that the
apostles had partly delegatedtheir powerto certain members of the Hebrew
party. The "widows" were overlookedprobably by accident, arising from
defective organisation. But the Grecians insisted that there was a set purpose
in it, and inquired for sinister motives, and, as is always the case, found them!
Jealousyalways distorts facts to suit its own morbid fancies.
4. The murmurings of the Grecians induced the apostles to "callthe multitude
of the disciples unto them," in order to confertogether. The JewishChurch
was constituted on mechanicalprinciples. God Himself electedHis own
officers, and the nation was expectedloyally to submit. But the Christian
Church is a living organism; its functionaries are therefore dependent on the
vote of the members. Governments are of two kinds — the parental and
representative. The government of the JewishChurch was on the parental

principle, the members being, in the language ofthe apostle, under age. But
the government of the Christian Church is representative;it is self-
government — its members having attained their majority. And in calling
"the multitude of the disciples unto them," the apostles acknowledgedthe
principle of manhood suffrage. But we must not forget the promise that the
"Spirit of Truth" should guide the Church into all the truth of government
not less than the truth of doctrine. This promise holds goodfor us as for the
age of the apostles. No doubt precedenthas its value, and no conscientious
Christian will speak lightly of the past history of the Church. But if webs be
woven of it to tie the hands and bind the feetof the Church now living, we
make of it a bad and unjustifiable use. The Church of to-day is as free as the
Church of the first century, and is in as close communion with its Head as
ever it was. But there is a distinction betweenthe scripturalness of a doctrine
or usage and the ecclesiasticalnessthereof. Whatis taught by the apostles is
not subjectto alterationor capable of improvement. What St. Paul taught the
Corinthian Church I acceptwithout cavil or objection; but what the
Corinthian Church practisedI feel at liberty to adopt or reject.
5. Having summoned the "multitude of the disciples together," the apostles
proposed"they should choose from among themselves sevenmen of honest
report" to supervise the distribution, which instantly quelled the discontent.
In ver. 1 they murmur; in ver. 5 they are pleased. Were many in the place of
the apostles theywould have stoodupon their dignity, and ignored the
complaint; and the low "murmuring" of ver. 1 would have growninto loud
and fierce denunciation in ver. 5. But kindness, straightforwardness, and
discretion at once surmounted the difficulty. Evil had always better be
grappled with in its incipient stage. A small injustice is more easilyremedied
than a greatone, and the facility makes the duty more imperative. Thus we
are taught that the Church is a growth. It was not launched upon societywith
all its organisationperfected. Herein againit contrasts strikingly with
Judaism. Moses wascommanded"to do everything according to the pattern
shown him in the mount" — by Divine revelation. The people had to originate
nothing — they had to receive everything. But the Christian Church is a living
organism— it gradually unfolds from within. It beganon the day of Pentecost
without any regulations or offices exceptthe apostolate. It was simply a germ,

but a germ which had within it the "powerof endless life." By degrees the
germ grew and threw out new offices, just as the tree shoots out new
branches. Its functions are the healthy outgrowthof its life. The diaconate is
instituted when the temporal requirements of the Church urgently demand it,
and not a day before. It is, therefore, idle to endeavour to give the Church a
rigid, cast-ironshape for all countries and ages. The exigencies oftime and
place are to determine its outward form.
II. THE DUTIES OF THE OFFICE.
1. The "sevenmen" were electedto "serve." The noun "deacon" is not used,
but the corresponding verb is — "they diaconised." Is there not a quiet hint to
their successors to be more covetous of discharging the duties than of wearing
the name? In the Acts we find only the verb; in the Epistles we find the noun.
Here we perceive the fundamental law of language and of life; for language
and life are at bottom one — first getthe thing, next getthe name. The
probability is that these men were not officially styled "deacons" — they were
simply knownas the "seven." Gradually, however, the Church felt a need for
an official title, and from the verb it developed the noun. Living in an age
noted for its appearances,we go about in the first place to invent names, and
care but little about things. All our goods are electro-plate. But the primitive
Church was living face to face with stern realities. If it could procure the
thing, it let the name take care of itself. A deaconis one who ministers or
serves. The same words are used to describe the work of deacons as that of
apostles, the object only being different. In eachcase it was "serving,"
"ministering." A deaconetymologicallymeans one who waits at table, who
runs to do service. The very word signifies that diaconalwork should be
characterisedby docility and alacrity. People of imperious temperament are
scarcelyfit to act as servers of the Church; instead of running themselves,
their disposition is to bid others run.
2. "Theywere electedto "serve tables," to attend to the temporalities of the
Church. It was not, however, absolutelynecessarythat they should confine
themselves to this; hard and fast lines are not knownin the kingdom of God.
Their chief duty is to manage the finances of the kingdom; but, that done, they
may extend the sphere of their usefulness. The public mind is confusedupon

this subject. Preachers are supposedto have no right to meddle with the
service of tables;the right they indisputably have, but the expediency may be
questioned, except in very rare cases. Onthe other hand, deacons are
supposedto be guilty of presumption when they preach. But they are guilty of
nothing of the kind; for Stephen and Philip "preachthe Word" with
irresistible powerand success. Everywhere in the Apostolic Church are
traceable the liberty and elasticityof life. "The tools to him who can use
them."
3. The deacons are to "serve the tables" of the ministers. We may rest assured
that, whilst waiting on the tables of others, they did not leave the apostles'
table empty. One important objectwas to relieve the preachers of anxiety and
distraction in their own peculiar work.
4. They are to "serve the tables" of the poor. This was about the most
impoverished period in Jewishhistory. Mendicants everywhere flockedthe
highways. "The poor ye have always with you." Many of them joined the
Church, and the exceptionalpoverty calledforth exceptionalliberality. Many,
"having land, sold it, and brought the money and laid it at the apostles'feet."
At their feet. Moneyshould always be kept at people's feet. Many keepit in
their safes, and, alas I many in their hearts. In this institution we discoverthe
first germ of the philanthropic efforts of modern civilisation. Judaism
doubtless stood alone among ancient religions for the humane feeling
pervading it. Nevertheless, its highestresult was negative — not to oppress or
defraud. Being the first stage of religious culture, Judaism consistedin not
doing evil rather than in doing good. The Old Testamentdealt in prohibitions
rather than in positive injunctions. But the gospelbids you do something.
Christ went about doing good. In the text a committee of seven is organisedto
supervise the distribution of the doles. Occasionaloutbursts of benevolent
impulses were witnessedin previous ages and other countries;now for the
first time was a deliberate effort made to reduce impulse into system, and
benevolence into an organisation. The "sevenmen of honestreport"
constituted, I believe, the first "board of guardians" in the world. Modern
civilisation is replete with "boards" — PoorLaw Boards, SchoolBoards,
Boards of Guardians, and Boards of Health. But they are all natural
developments of the board or "table" of which the text speaks,to "serve

tables" being preciselythe same as to serve boards. In the Gospels we witness
the conception, in the Acts the birth of philanthropy.
III. THE QUALIFICATIONS FOR THE OFFICE.
1. Integrity "Honestreport" — men of uprightness and straightforwardness.
The funds being entrusted to their care, it is of prime importance that they be
men above suspicion. Judas once "keptthe bag";but he was a thief. It is
therefore of greatconsequencethat men of strict integrity be put into this
office.
2. Piety. "full of the Holy ghost." The judicious managementof money
requires the specialaid of God's Spirit. Pecuniary interests occupy the middle
ground, and are peculiarly liable to corruption. It is popularly imagined that,
if a man is "full of the Holy Ghost," he cannotattend to temporal duties; that
he is only fit to sing and pray. But it strikes me you do not want a very great
deal of the Spirit to do that; but you want a greatdeal of Him to give and
collectmoney. Show me a Church's collectionbooks, andI can estimate pretty
nearly how much of the Holy Ghostthat church has. A Church of one
hundred members giving fifty pounds a year towards the support of the
gospelat home and its propagationin foreignparts, has not much of the
Spirit. Wolff elaborateda system to reduce all truths of philosophy into truths
of mathematics; and, if I had the leisure, I could invent a system to reduce the
truths of theologyinto truths of arithmetic. A man says, "Ihave faith." "Show
me thy works," urges James;the works are the measure of the Faith. You say,
"We have had a powerful revival." I answer, "Show me your collection-
books." A small collectionmeans baptism by sprinkling; a large colleclection
— well, baptism by immersion. 3.Wisdom. Thata man is honestand pious is
not enough. Without wisdom his administration will do incalculably more
harm than good. Wisdom is a right application of knowledge (gnosis). Butthis
implies two things. (First, that he possess the knowledge, to be applied. A
deaconshould be "mighty in the Scriptures." Ignorance shouldnever hold
office in the Church. God does not need our knowledge to carry on His
kingdom; but He cando without our ignorance. Second, that he possesstactto
apply his knowledge in the pursuit of his official duties. Men require to be
managedwith greatdelicacyand discernment. They are very sensitive

instruments to play upon; a rude touch may snap the strings, and in vain you
afterwards endeavour to getthem to "discourse sweetmelody." You have
heard of Phaeton, the son of Sol; he was desirous of driving the chariot of the
sky. Many persuadedhim againstthe attempt, as he had not the necessary
practice to guide with a steady hand its fiery steeds. But he insistedon
driving; and he broke his own neck and sent horses and chariot spinning
through infinite space. His intentions were good, but his skill was defective.
And we have known men taking into their hands the reins of Church govern°
recur — upright, pious men enough, no doubt; but for lack of tact they drew
upon themselves no end of personaldiscomfort, drove the Church over the
precipice, and plunged it into inextricable confusion.
(J. Cynddylan Jones, D. D.)
The electionof deacons
J. Parker, D. D.
There is nothing concealedin the actionof the New TestamentChurch. The
case ofJudas is not coveredup nor made the leastof. Ananias and Sapphira
are not names Withdrawn because ofthe lies they told. And the murmuring of
the Grecians againstthe Hebrews is not passedover without reference. The
Church is not a secretinstitution, and was never meant to be a concealedforce
in society. Christianity abhors all officialsecrecy. It is a religion which lives in
the daylight. Its registers are not hidden awayin iron safes;its writing is
written as with a pencil of the sun. Who would publish an expurgated edition
of the Bible! We undertake to adapt our poets to modern tastes and readers. It
is refreshing to belong to a Church that is so open and fearless.
I. HOW WAS THIS DIFFICULTYOF THE EARLY CHURCH
ADJUSTED?
1. To-dayit would surely terminate in many instances with a secession;but
the spirit that guided the Church aright; was the spirit of love. There can be
no permanent difficulties where this is supreme. If a Church is only a religious
debating society, then we shall determine: many issues merely by numbers.

2. The apostles argue the question out, from the standpoint of a clear
conceptionof apostolic work. Your first conceptionwill generallydetermine
the whole course of your argument. Starting with a noble conception, a man
will naturally fall into a noble course, and reacha useful conclusion. The
apostles magnified their office. "We will give ourselves continually to prayer,
and to the ministry of the Word." And the apostles could pray! Just lately, in
this very story, we heard them pray, and the place where they were assembled
was shaken!And the apostles couldalso preach. They divided their hearers
into two classes — friends and enemies. The mere critic could not play his
little game at pedantry under the apostolic sermon. It was one of two things —
repentance, surrender, crying to Heaven for pardon, or gnashing of teeth, and
malignant hatred, the very fire of hell!
3. The apostles, conceiving their work to be of this high and supreme kind,
were rather anxious than otherwise to escape the daily ministration of the
tables, and gladly seized the opportunity of leaving this necessaryroutine to
others who were ready to undertake it. This supreme conceptionof apostolic
service was itselfennobled by the trust which the apostles reposedin the
people. Christianity is the people's religion pre-eminently. There are those in
the ministry of Christ who can testify that they owe all their comfort,
prosperity, and influence to their trust in the people. The apostles did not
selectcertainnotables;but having to deal with a people's question, they
consultedthe people's instinct, and therein they have setan example to all
Christian associations.
4. Whilst this was the case atthe outset, it was impossible that the whole
Church could constitute a committee of action, therefore the apostles said,
"Look ye out seven men," who shall really be yourselves condensed. Suchmen
as shall themselves be equal to the whole multitude. Large-minded, generous
men, who can see every aspectof a case,and deal with noble wisdom with the
practicaldifficulties of life. The qualifications of the sevenare plainly stated.
They were to be "men of honest report, full of the Holy Ghost and wisdom."
There are no merely secularduties in the Church. Church matters are not
merely matters of political system. There is nothing done in Christ's Church
— whether the opening of a door, the lighting of a lamp, or the preaching of
the everlasting gospel — that is not to be done under the inspiration of the

Holy Ghost. A door may be so opened as to affront the Spirit of God; a visitor
may be so shownto a seatas to manifest a truly Christian spirit on the part of
the indicator. There is no part of our work in any sectionthat is not holy unto
the Lord. The ministry is one. I have no doubt that the men chosenin this text
were better able to serve tables than the apostles. We have not all the same
gifts. We must rid ourselves ofthe mischievous sophism which teaches us that
some kinds of service are menial. There is no menial service in the Church,
unless you make it menial by an unworthy spirit.
5. Lookedat as a piece of Church statesmanship, canyou suggesta single
amendment to this policy? Do not the apostles vindicate their apostleshipby
their noble wisdom and practicalsagacity? It is not every man in the
apostleshipwho could have settled a case so. The ancientproverb tells us that
"every foolwill be meddling." The reasonwhy some ministers are
uncomfortable and unsettled is that they will meddle with things that they
really cannot arrange. Impose a duty upon a friend, and show by your
manner of doing it that you mean him to reveal his best quality. When this
spirit seizes us, all distribution of labour will not be a division of front, but will
rather show that the front is more united because the labour is wisely divided.
Jealousykills us all to-day.
II. WHAT WAS THE EFFECT?
1. The Word of God increased(ver. 7). A united Church means a world.
impressed by the noble scene. The Church of Christ is not united to-day. The
noble purpose of Christ is marred by certain geographicaldistinctions and
ecclesiasticalarrangements, in the making of which Providence had neither
part nor lot. The Church must be united before the world will be redeemed.
Hence Christ's great prayer, "Maythey all be one, that the world may
believe." We want the apostle now who can bring men together, who can
magnify points of union, who canshow that the Church, though divided on
many minor points, ought to realise its vital union, magnify and display it, and
thus Christ's soul would be satisfied.
2. Stephen was brought out (ver. 8). They made him a minister of tables, and
he became the first martyr. Stephen was developedby circumstances.Being

put into this office, he developed his true quality of mind and heart. There are
those who cannot be kept in obscurity, and who cannot be limited to merely
technicalpublicity. What if this man had been unintentionally neglected?
(J. Parker, D. D.)
The first electionof deacons
D. Thomas, D. D.
I. THE REASON OF THEIR ELECTION.
1. The temporal necessities members of the Church. "Widows" are especially
mentioned, in all communities the most deserving of aid. The Bible, therefore,
particularly commends them to the compassionofthe benevolent. "Pure
religion and undefiled," etc. It is the duty of the Church to attend to the
temporal as wellas the spiritual necessitiesofits members. In this Christ has
left us an example. The gospelis more a recordof His beneficent acts than of
His doctrinal ideas.
2. The absorbing work of the gospelministry. This the twelve referred to as a
reason. The deacons were electednotto rule, as some arrogant modern
deacons fancy, but to relieve the preachers;so that, undistracted, they might
give themselves wholly to their proper work.
II. THE METHOD OF THEIR ELECTION.
1. The Church had its part — to look out the sevenmost suitable men, a work
requiring inquiry, goodjudgment, and responsibility.
2. The apostles had their part.(1) They originatedthe election. The suggestion
for new officers came from them, not from the members; and they, not the
members, calledthe Church togetherfor the purpose.(2)They directed the
election, describing the characterofthe men to be elected.(3)They confirmed
the election. The men the Church electedwere setbefore the apostles for
ordination. Had they not, however, beenup to the standard, the apostles had
assuredlythe right of rejection.

III. THE QUALIFICATION FOR THEIR ELECTION.
1. Unblemished reputation.
2. Eminent godliness.
3. Practicalsagacity.
IV. THE RESULT OF THE ELECTION (ver. 7). The electionoperated —
1. By quelling the spirit of contention, which would obstruct the advancement
of the Church.
2. By the augmented agencyofthe Church. Sevennoble men set to work.
3. By enabling the apostles to give themselves entirely to the preaching of the
gospel.
(D. Thomas, D. D.)
The first deacons chosen
T. Binney.
In the beginning of the preceding chapter, we had a sadaccountof an actof
fraud and falsehoodon the part of some that contributed to this common fund
among the disciples in Jerusalem;and now we have an accountof the
murmuring of some of those who receivedit. The first was the offspring of
greatdepravity; this is the result of human imperfections. The one was met by
a very strong measure; this is met by conference,by advice, by calling into
exercise the principles of common sense and the feelings of their common
Christianity.
I. THE NARRATIVE. Notice —
1. The increase of the disciples. In spite of the persecutionwhich the Church
was continually meeting with, we have continual statements of its prosperity
and increase. Ihave no doubt that by this time the number of Christians in
Jerusalemwas ten thousand.

2. When you think about these ten thousand people, you see at once that this
common fund cannot mean that all these people had given up all their
property, and that there was a distribution made to every one of this whole
multitude. What! had they given up their trades? had they left their
workshops, their farms, and merchandise? No; they were going on, I suppose,
fulfilling their daily duties. Then did they bring all their wages andprofits,
throwing all this into a common fund, and taking back every day what was
required, more or less according to their circumstances?You cannotsuppose
any such thing. Why, if they were to callthe whole ten thousand together
every morning, and give them only a shilling each, there would be five
hundred pounds wanted every day. We must look at this fund as just a
provision for those who were in necessitouscircumstances.
3. Now things went on for some time, till at last "there arose a murmuring," a
dissatisfaction. Some beganto feel that there was not proper attention paid
them, and it reachedthe ears of the apostles, who proceedto make the
arrangementhere mentioned. You will see at a glance that previous to this
somebody must have done this work. The thing had been done before. In Acts
2:44, 45, it is said, "All that believed were together, and had all things
common, and soldtheir possessions andgoods, and parted them to all men, as
every man had need" — i.e., eachone at first distributed his own benevolence.
The advance upon that you have at the end of the fourth chapter. The first
rude idea was for every man to actfor himself, and come with his hands full
and his heart full, and just dispense according to the impulse of his feeling;
and the first modification of that was, for all to bring what they had to give,
and lay it down at the apostles'feet, and so there would be something like
regularity in the distribution, and investigation, and examination of the
particular case andcircumstances;whereas in the other way it could not be
done, and one might be receiving from many. And that goes on, the apostles (I
suppose)trying to do it. But not, I apprehend, without assistancefrom the
hundred and twenty, who would probably all be Hebrews. But here were the
Grecians;and there might be a feeling rising up, with no foundation, that
there was a neglectof their widows in the daily ministration. So difficult it is,
you see, evenunder the guidance of the Divine Spirit, and with the first love
and strong affectionof the early Christians, to getrid of all those party

prejudices and suspicions which rise up in societyand array class against
class. Butthe murmuring comes to the ears of the apostles, andsomething
must be done to meet it.
4. "Thenthe twelve called the multitude of the disciples unto them," Does that
mean the whole ten thousand? Supposing there were not ten thousand? Could
five thousand men transactbusiness? Any of you that know anything about
business, know how difficult it is to get anything done even in a large
committee. In order to get through business, you must have a few heads, with
strong hearts and hands connectedwith them, that will really do something. I
cannot, therefore, feel myself warranted in stating that this is really to be
takenpositively and literally. I do not know where they would meet in
Jerusalem— so many of them. I know that, afterwards, when Peterwas in
prison, "prayer was made without ceasing ofthe Church," meeting in a
private house — in the house of the mother of John Mark; and I dare say
there were little knots of such all over the city. I think, in this case, the
principal part of those they would call togetherwould be Grecians — the
principal persons of that party — and it would be a full meeting, and open for
any to attend who felt interestedin the matter; but we cannot suppose that
there was the whole, or anything like the whole, of the mass of Christians in
Jerusalem. When they were come together, the apostles said, "It is not reason
that we should leave the Word of God and serve tables," which may mean,
"The thing does not work well, does not give universal satisfaction;we are
doing the best we can, but it is not reasonable that we should be exclusively
devoted to this thing; we have had our heads and our hearts full of anxiety
about this matter, and we find it is not reasonable that we should 'serve
tables,'for we feel that in doing so we must 'leave the Word of God,' and we
must not do that; and therefore, as we have alreadymade one departure from
the first rude idea to a better, we must try now to geta best, and we propose
now that sevenmen be lookedout for this duty."
5. "And the saying pleasedthe whole multitude; and they chose Stephen," etc.
It is remarkable that all these names are Greek;and this was probably done
to satisfy the Grecians. Or if, in "the multitude of the disciples," there were
included some of the principal persons among the Hebrews, then this marks
also the kindly and liberal feeling among them, arranging that from that party

and that class thatcomplains, every individual of the seven was chosen.
"Whom they setbefore the apostles." We do not know how they chose them.
There was some meeting of the brethren — the more distinguished and
influential, I think; and these individuals were fixed upon, and they were
presentedto the apostles.
6. "And when they had prayed, they laid their hands on them." I think this
was just the solemn and public representationbefore the eyes of the people
that they parted with so much of that powerwhich they had hitherto exercised
in relation to this business, and that henceforth these men were to be held
responsible for the exercise ofit.
7. There was peace restoredto the Church; no longer divisions, or heart-
burnings, or jealousies;and then, as the result, one might think, we
immediately read againthat "the number of the disciples multiplied greatly."
Just as you find in the beginning of the fifth chapter, that when purity was
restored, then as the result there was a greatincrease ofthe Church, so now
peace and purity are favourable to all those affections and feelings and
activities by which an increase of the body may be expected. The Word of God
increasedand prevailed in two ways.(1)With respectto the number of the
disciples.(2)With respectto a particular class ofperson; so that some of the
most unlikely men; — "a greatcompany priests, Were obedient to the faith."
Some people canhardly believe this; but "why should it be thought a thing
incredible with us," that in those days of miracle and the pouring down of the
Divine Spirit, there should be manifestedthe powerof the faith and grace of
Christ upon these men?
II. THE LESSONS. Now see—
1. How difficult it is, evenwhen men's hearts are in the right place and in a
goodstate, to prevent jealousies andmisunderstandings among a large body
of people.
2. How a liberal, open, manly, common-sense pilicy, under the blessing of
God, may meet and allay this sort of thing; when men will calmly look at it,
and observe that something must be done, and endeavour in an open and
honest spirit to do it.

3. What an admirable opportunity this would have been to mention something
about priesthood! There are some men that are very fond of getting priests
into the Christian Church; but here was a greatnumber of realpriests
actually brought into the Church, and we hear nothing about them. They
stand as simple disciples. Standing there upon the common floor of the
Christian temple, they had a greater, purer, more elevatedpriesthood than
that which they had sustainedas the offspring of Aaron.
4. Have we the origin of the office of deacons here? They are not called
deacons. The word, indeed, from which "deacons"comes, is used in the
accounttwo or three times. It is used with respectto the apostles'"giving
themselves to the deaconshipof the Word"; and then these men to "the
deaconshipof tables." The word "deacon"is a very generalterm, signifying
ministry or service, occurring a greatmany times in the New Testament. It is
applied to the apostles, to Timothy, to Jesus Christ. But yet it did come to a
technicaland an official sense, and to signify a particular officer in the
Christian Church, as the Church beganto grow. And I think that this was the
origin of the office of the deacon;though, perhaps, that office, in the course of
time, took some degree ofmodification, as distinct from the one thing for
which these men were appointed; for they were chosenwith a very limited
duty with respectto this particular thing.
(T. Binney.)
Dissensionsand precautions
G. T. Stokes,D. D.
I. THE INNER LIFE OF THE PRIMITIVE CHURCH.
1. The electionsprang out of the multiplying, and the multiplying begat a
murmuring. Increase ofnumbers does not always mean increase ofhappiness
and true spiritual life. God has made all things double one againstanother;
and when He bestows suchnotable increase, He adds some counterbalancing
disadvantage to keepHis people humble.

2. The distribution of alms is always attended by jealousies anddisputes,
rendering the work one of the most unpleasant tasks whichcan be
undertaken. Fretting and worry, wearydays and sleeplessnights, are often
the only reward a Christian philanthropist receives. But here comes in the
Acts of the Apostles to cheer. The apostles themselves did not escape the
accusationoffavouritism, and we may well contentto suffer what they were
compelled to endure.
3. The primitive Church was no ideal communion, but a societywith failings
and weaknessesanddiscontentent, exactlylike those which exist in the
Church of our own times. The apostolic Church did not disdain a mere
economic question.
II. WHAT LAY AT THE BASIS OF THIS MURMURING, AND OF THE
JEALOUSIES THEREBYINDICATED? If we wish to understand the course
of events in the Acts, we must refer to the books of Maccabees, where is told
the romantic story of the struggle of the Jews againstthe Greek kings of Syria,
who tried to force them into conformity with the religionof Greece,which
then was counted the religion of civilisation and culture. The result was that
the intensely national party became bitterly hostile to everything pertaining to
Greece andits civilisation. "Cursedbe he who teachethhis sonthe learning of
the Greeks," wasa saying among the Hebrews;while again, we hear of
Rabban Simeon, the son of Gamaliel, who used to embody his hatred of the
Grecians in the following story: "There were a thousand boys in my father's
school, ofwhom five hundred learned the law., and five hundred the wisdom
of the Greeks;and there is not one of the latter now alive, excepting myself
here and my uncle's son in Asia." Heaven itself was supposedby the Hebrews
to have plainly declaredits hostility againsttheir Grecianopponents. Hence,
naturally, arose the same divisions at Jerusalem. The bitter dissensions which
racialand linguistic differences have made in the Church of every age are
here depicted in miniature. The quarrels betweenEastand West, Greeks and
Latins, European Christians and Hindoo converts, all turn upon the same
points and embody the same principles, and may best find solution upon the
lines laid down by the apostles. There are diversities of function and of work
in the Church — a ministry of the Word, and a serving of tables. One class
should not absorb every function.

III. THE PEOPLE NOMINATED, WHILE THE APOSTLES APPOINTED.
They took the most effective plan to quiet the trouble which had arisenwhen
they took the people into their confidence. The Church has been often
describedas the mother of modern freedom. The councils of old time were the
models and forerunners of modern parliaments. How many a quarrel in life
would be avoided, how many a rough place would be made smooth, were the
apostolic example always followed. Men naturally resista law imposed from
without, without any appearance ofconsultation with them or of sanctionon
their part; but men willingly yield obedience to laws, eventhough they may
dislike them, which have been passed with their assentand appealto their
reason.
(G. T. Stokes,D. D.)
The division of work
W. E. Chadwick, M. A.
Some kinds of work are easierto learn than others. Some callings and
professions require a long and specialtraining, others are more easily
acquired. All cannot teach, all are not called to the higher offices of the
Church. The work of the Church may be compared to that of some extensive
manufactory. Do not we seek from the raw, or at any rate from the unrefined
material, to produce the perfect fabric? The material upon which we work is
in every stage of refinement; it is of every class of texture. All have not to pass
through the same process;what may refine some would surely damage others.
We do not place the message in the same words before the uneducated and the
highly cultured. And just as there are degrees ofknow]edge in the learners, so
there may be in the teachers. Becausewe are not fitted to explain Christian
truth to those who have learnt much, we have no right to conclude that there
is no sphere in which we may teach. In a manufactory there are workers of
every degree of skill and capacity, from the hewers of woodand drawers of
water, to those by whose brain power, knowledge,thought, and foresight the
working of the greatconcernis directed. The opportunities of the Church
workerto-day are manifold indeed; and they vary according to the local

conditions. Think how musical gifts and abilities may be devoted to the service
of God, by making more beautiful, more devotional, the services ofthe
Church, the mission room, the Sunday school, the cottage lecture!Think how
financial and business capabilities may be employed in the careful
managementof various philanthropic agencies!How a knowledge of
elementary science andthe laws of life may be directed towards improving the
conditions under which the ignorant and carelesslive! I might go on to speak
of the work on behalf of temperance, purity, thrift. Then, again, a band of
earnestdistrict visitors is among the clergyman's very greatesthelps. The
abilities necessaryfor the successfulperformance of this work are within the
reachof many. The first requisite is sympathy, the next a knowledge ofhuman
character.
(W. E. Chadwick, M. A.)
BIBLEHUB VERSE 3
Pulpit Commentary Homiletics
The True Fitness ForChurch Offices
Acts 6:3
R. Tuck
Much interest properly attaches to the first instance of electionto Church
office, and according to educationalor ecclesiasticalbias prominence is given
to one or other of the leading features narrated. It may be going too far to
assertthat here is given an absolute model of all Church elections. The details
of Church managementmay well be left to the guidance of Christian wisdom
and prudence, and need not be made matters of faith. The apostles actedupon
their best judgment in the difficult circumstances that arose, but in later times
we find that their experience led them to adopt other modes in filling Church
offices. In this case the multitude exercise the right of selection, andthe
apostles retainthe right of ratifying the choice. The democraticalelement

prevailed, but from the first it was put under wise limitations and restraints.
"So long as the Christian spirit continued to display itself vigorouslyin the
Church, the public voice might well be consulted; but when this spirit
afterwards disappeared, it would have been ruinous to the Church if the
plurality of voices had been allowedto decide. A glance at the rudeness of the
masses in the Middle Ages may convince us of the necessityof their being
guided by those above them" (Olshausen). We turn from the controversial
aspectof the subject to observe what the apostles regardedas constituting
true fitness for any place of service in Christ's Church. Here we may find
principles that will be of permanent application and interest.
I. PERSONALCHARACTER. The men selectedmust be of "honestreport;"
"goodreport;" "goodrepute;" held in generalesteem;attested;well reported
of. Their private charactermust be such as to win confidence and respect.
Their integrity must be unquestioned. The importance of personalcharacter
may be urged in view of the trusts that would be committed to them - trusts of
money, trusts of impartial dealing, trusts of just decisions in cases ofdifficulty,
etc. Christian officials must be beyond suspicionof interested motives,
unfaithfulness, or time-serving. Guarantee of fair and honorable dealing is
found in establishedand acknowledgedintegrity. This is still the first
requirement for all who would serve Christ in the lesserand material, as well
as in the higher and spiritual, offices of the Church. In public esteemthey
must be blameless.
II. ACTIVE PIETY. The persons selectedare to be" full of the Holy Ghost,"
or "full of the Spirit." The Church, to be enabled to judge who had such a
baptism, must observe some things which were recognizedsigns of a fullness
of the Divine indwelling and sealing. Theywould be two:
1. A high fervor of religious feeling, seenin rapidly developedChristian
experience, advancedChristian knowledge, andunusual prayerfulness.
2. Active and energetic and self-denying labors for the welfare of the fellow-
Christians and for the spreadof the gospel. Menof the self-indulgent type are
mischievous in Church offices;men of the retiring and monastic type are
unfitted for Church offices;men of characteristic energyand business

activity, if these are combined with warmth and fervor of devotion, are the
men "full of the Holy Ghost," who still may nobly serve the Church and the
Master.
III. PRACTICAL FITNESS.The persons selectedare also to be "full of
wisdom;" i.e. of practicalsagacityand skill for the managementof the
particular work to which they are called. The Church must seek fitness. Each
man must be set in his right place, and given his right work. Eachcan serve
best in the sphere for which natural disposition and Divine endowment have
fitted him. Such men have always beenprovided in the Church, but they
usually need to be sought out. The best men are very seldom found forward to
press themselves into office, but when their fitness is made plain to others, and
leads to their selectionand appointment, it is no true humility on their part to
refuse the service. Impress that counted worthy to serve is the Christian's
supreme honor. - R.T.
Wherefore, brethren, look ye out among you seven men.
Acts 6:3-6
The work of the Spirit in the deaconshipof the Christian Church
J. Morgan, D. D.
I. THE REASONS ASSIGNED.
1. That the apostles might be relieved of secularduties. This did not arise out
of any idea of superiority. They were the servants of all, ready to be, do, or
suffer anything that might be for the glory of God and the goodof men. Nor
did it arise from any low estimate of the temporal interests of the Church.
They were no ascetics.Temporalities were important in themselves, and in
their influence on spiritual concerns. It arose out of their higher office and its
absorbing claims. With these nothing must be allowedto interfere. However
valuable the bodies of men, their souls were more so. What reproofis here
administered to modern ministers and laymen! How many ministers are

serving tables!And the offence is aggravatedwhen this is the result of lay
neglect. Bothare sufferers — the minister whose mind is secularised, andthe
people who are less effectuallyinstructed.
2. That the apostles might give themselves wholly to their proper duties. This
is "reason."The duty of a minister is to aim at the conversionof sinners, and
to employ all means to secure that. And the dangeris lest his mind should be
brought under any influence that would disincline or disqualify it. These ends
are only to be gained by an entire devotion to the sacredcalling. Paul says to
Timothy, "Give thyself wholly to them." The philosophy is as sound as the
sentiment is heavenly. The physician who would be successfulin his profession
must be devoted to it. So must the merchant and the labourer. The apostles
were to give themselves to prayer in secret, and the Word in public. Without
prayer there will be no heart for the Word — no success in it. Without the
Word prayer will be a pretence and a mockery. Togetherthey are omnipotent
through grace. Let all the arrangements of the Church be such as to cherish
and encourage theirunion. Let its temporalities be so managed by the
members that the ministry may be relieved.
II. THE MANNER. Church officers in the apostolic age were chosenby
Church members. Matthias was so chosen. The voice of the Church is
essentialto the validity of the ministry. Members have an interest in the
minister they have chosenwhich they can never have in one placedover them
without their approval At the same time guards are necessary.
1. The purity of the Church. Its membership must not be a promiscuous
community. Men of the world are incompetent to electa Christian minister.
2. The sanction of the existing ministry. As these deacons were electedby the
people, they were appointed by the apostles. Bothhad their rights and their
duties. Either might refuse consent. And thus the one was a wholesome
restraint on the other. What a consummate knowledge ofhuman nature was
manifested in the organisationofthe Church! Its Author truly "knew what
was in man."
III. THE QUALIFICATIONS (vers. 3, 8). Note that these are the
qualifications required for the managementof temporal concerns. It must not

be supposed, then, that mere business men can manage such. They have a
sacredbearing; they must be conducted on holy principles, and be directed to
holy ends. The meanestduties may be elevatedby high motives. The deacons
were to be —
1. Men of honestreport. Their conduct must be such as to command respect.
The public seldom err in their judgment of men. They may dislike their piety
and persecute them, but secretlythey will honour them, especiallyif they are,
as they ought to be, useful and amiable as well.
2. Full of the Holy Ghost. Not only should they be men of piety, but eminently
so.
3. Men of wisdom. Piety, although the first requisite, is not the only one. There
are men of whose godliness we may be persuaded, but in whose ability for the
direction of affairs we have not confidence.
4. Full of faith.
5. As a result of all this there will be power — mighty influence for good.
IV. THE APPOINTMENT.
1. The disciples setthe electeddeacons before the apostles.
2. The apostles prayed over them. Without God it was felt that the whole
procedure was vain. We must do nothing in the Church on which we may not
ask His blessing.
3. Then they laid their hands upon them. The Spirit was soughtfor men who
already had the Spirit, and this was to be a tokenof the increase ofHis gifts
and graces fortheir new duties.
V. THE EFFECTS.
1. Many evils were prevented of which no mention is made.(1)The discontent
was silenced, for the cause was removed.(2)The apostles were nothindered or
distracted by misunderstandings in the Church.

2. Betterthan this, much goodwas done.(1)The Word of Godincreased. It
was preachedmore generally and powerfully, and a greaterblessing restedon
the preachers.(2)The mostprejudiced, "the priests," were persuaded. The
bitterest enemies were won to friendship, and so far the greatestbarrierto the
gospelwas thrown down. "When a man's ways please the Lord, He maketh
his enemies to be at peace with him." Conclusion:Note the connection
betweena right ecclesiasticalpolity and a successfulministration of the Word.
Of course God can bless His Word under any polity; but there is a polity that
hinders and a polity that promotes the truth.
(J. Morgan, D. D.)
Suitable men to be soughtout by the Church
J. A. James.
A radical mistake has been committed in supposing it is necessaryin all cases
for the desire after the sacredoffice to rise up first of all and spontaneouslyin
the breastof the aspirant. In consequenceofthis, many have thrust
themselves forward who were altogetherunfit for the work; while many, as
eminently qualified for it, have been kept back by modesty. Does it not seem
to be the work of the pastors and the churches to callout from among
themselves the most gifted and pious of their members for this object? Should
this matter be left to the inflations of self-conceit, the promptings of vanity, or
the impulses, it may be of a sincere, but at the same time of an unenlightened
zeal? Nothing can be more erroneous than that this call of the Church would
be an officious intermeddling with the work of the Spirit in calling the
ministry — for it may surely be conceivedto be quite as rational a notion to
suppose that the Spirit calls a personthrough the medium of the Church and
its pastor, as to imagine that the commissionfrom above comes direct to the
heart of an individual — especiallyas the Church and the pastor, or at any
rate the latter, is usually applied to, as a judge of the candidate's fitness for
the work;and thus, after all, the powerand the right of pronouncing a
judgment upon the allegedcall of this Divine agentare vestedwith the pastor
and the Church. To affirm that an individual cannotbe supposedto have a

very greatfitness for the office, unless his love of souls has been strong enough
to prompt him to desire the work of the ministry, and that he is not likely to
be very earnestin it, if he be thus sent, instead of his going of his own accord,
is assuming too much; for on the plan here recommended, it is supposedthat
the individual who attracts the attention of the pastoris one who, in addition
to true piety and competent abilities, has manifested an active zeal in the way
of doing good. It is only on such an one that his eye would light, or to whom he
would venture to make the suggestion. In nil the official appointments
recordedin the New Testament, from an apostle down to a deacon, the people
were requestedto look out for suitable men, and not to wait till they presented
themselves.
(J. A. James.)
Why sevendeacons
G. T. Stokes,D. D.
? — Some have assertedthatit was so determined because sevenwas a sacred
number, others because there were now sevencongregationsin Jerusalem, or
seventhousand converts. Perhaps, however, the true reasonwas simply that
sevenis a very convenient practicalnumber. In case ofa difference of opinion
a majority can always be securedon one side or other, and all blocks avoided.
The number sevenwas long maintained in connectionwith the order of
deacons, in imitation of the apostolic institution. A councilat Neo-Caesarea,
A.D. 814, ordained that the number of sevendeacons should never be
exceededin any city, while in the Church of Rome the same limitation
prevailed from the secondto the twelfth century, so that the Roman cardinals,
who were the parochial clergyof Rome, numbered among them merely seven
deacons downto that late period. The sevenchosenby the primitive Church
were to be men of goodreport because they were to be public functionaries,
whose decisions were to allay commotions and murmurings; and therefore
they must be men of weight, in whom the public had confidence. But, further,
they must be men "full of the Spirit and of wisdom." Piety was not the only
qualification; they must be wise, prudent, sound in judgment as well.

We will give ourselves continually to prayer, and to the ministry of the Word
Prayer and preaching
W. Arnot, D. D.
alternate or simultaneous, are the right and left side of a living ministry. The
preaching work may be laboriously and conscientiouslyperformedwithout
comfort or successif the other side be from any cause paralysed. I watched
once the operations ofa brick-maker in a field of clay. There was greatagility
in his movements. He wrought by piece, and the more he turned out the
higher was his pay. His body moved like a machine. His task for a time was
simply to raise a quantity of clay from a lowerto a higher level by means of a
spade, lie threw up one spadeful, and then he dipped his tool in a pail of water
that stoodby. After every spadeful of clay there was a dip in the water. The
operationof dipping occupiedas much time as raising. My first thought was,
if he should dispense with these apparently useless baptisms, he might
perform almost double the amount of work. My secondthought was wiser:on
reflection, I saw that if he should continue to work without these alternate
washings, the claywould have stuck to the spade, and progress wouldhave
been altogetherarrested. I said to myself, Go thou and do likewise. Prayeris
the baptism which makes progress quick.
(W. Arnot, D. D.)
Ministers should give themselves to prayer
"I was lately in company of one of our older ministers," said a young minister
the other day; "one who has laboured long and with much success insome of
the most difficult fields of the Church. The objectof my interview was to learn
from him the secretof successwith which it had pleasedGod to crownhis
ministry in positions and places where others had failed. Instead, however, of
directly giving me the information I desired, he told me with great sorrow the

reasonwhy he had accomplishedso little, and said with unaffectedsadness,
'My young friend, the mistake of my life has been that I have not prayed
more. I fell into the error of most ministers — I studied and preached. I
workedand worried too much, and I prayed too little. Could I live my life
over again, I would be more with God and less with men. I see it all now —
what wastedyears of unrest I have passed, how much of my life was my own
doing, and how little of God has been in my active ministry! I can now, in the
evening of my days, only ask God to forgive my shortcomings, and to aid me
in spending my few remaining years differently from the imperfect way in
which I have served my Master."
Prayer and power
A friend who knew Mr. Spurgeonmany years ago, and who heard him preach
on many occasions, says thathe once heard him preach in one of our large
towns in the afternoon and evening on a certainday; and that at the close of
the afternoonservice Mr. Spurgeonspoke of the consciousnessthat the service
had not been what it should have been. His friend (then a student) admitted
that he thought the preacherhad not been himself in the preaching. Mr.
Spurgeon, with a remark to the effectthat it would never do to repeat the
failure in the evening, went out into the woods to pray. Indeed, he spent the
whole interval betweenthe afternoonand evening services in prayer. The
latter meeting was one of greatpower, and different in all respects from that
of the afternoon. Many preachers of to-day might imitate Mr. Spurgeon's
example with greatadvantage to themselves and their congregations.
Prayer and ministerial success
A minister observing a poor man by the roadside breaking stones with a
hammer, and kneeling to getat his work the better, said to him, "Ah, John, I
wish I could break the stony hearts of my hearers as easilyas you are
breaking these stones!" The man replied, "Perhaps, master, you don't work
on your knees?"

They laid their hands on them
Imposition of hands
G. T. Stokes,D. D.
This actionwas of frequent use among the ancient Jews. The apostles must
have remembered that it was employed in the designationof Joshua as leader
of Israel in place of Moses (Numbers 27:18-23;cf. Deuteronomy 34:9), that it
was used even in the synagogue inthe appointment of Jewishrabbis, and had
been sanctionedby our Lord's practice. They naturally, therefore, used this
symbol upon the solemn appointment of the first deacons, and the same
ceremonialwas repeatedupon similar occasions(see Acts 13:3; 2 Timothy
1:6; Hebrews 6:2). This ceremony was also employed by the apostles as the
rite which filled up and perfected the baptism which had been administered
by others (Acts 8:17). The ceremonyof imposition of hands was so essential
and distinguishing a point, that Simon Magus selectsit as the one he desires
above all others effectually to purchase, so that the outward symbol might be
followedby the inward grace (Acts 8:19). Again in chap. Acts 19. we find St.
Paul using the same visible ceremony in the case ofSt. John's disciples, who
were first baptized with Christian baptism, and then endued by St. Paul with
the gift of the Spirit. Imposition of hands in the case ofordination is a natural
symbol, indicative of the transmissionof function and authority. It fitly
indicates and notifies to the whole Church the persons who have been
ordained, and therefore has ever been regarded as a necessarypart of
ordination.
A man full of faith and of the Holy Ghost
Stephen's faith and its source
J. Kirk Pike.

I. STEPHEN'SFAITH. From the speechhe made in defence we may gather
some of the leading features of his faith.
1. Stephen believed that God's hand was discernible in history. He gives a
rapid survey of the Scripture story from the callof Abraham to the death of
Jesus, and shows how all had been overruled by God. The common notion is
that kings and statesmenmake history. Stephen believed that God made it. To
him the value of history was not merely that it told succeeding generationsthe
things that had happened to their fathers, and the deeds their fathers had
done, but that it revealedGod, made known His character, principles, and
relationship to man. The life and soul of history is God. It is noticeable that
Stephen's speechis far from exactin its statements. DeanStanley points out
no less than twelve differences from the Mosaic history. But mere precisionof
record was not his aim. He desired to show the purposes of God. There may
be the most minute exactitude of delineation, and yet no life. The true artist
will sacrifice the rectitude of a line that he may express the soul of his subject.
2. Stephen believed that the most noticeable way-mark of the universal march
had just been passed. It was the Cross of Jesus. So far the race had been
journeying on and on to Calvary.
3. Stephen believed that Jesus, afterHis Cross and passion, had risen from the
dead, and ascendedto the right hand of the Father.
4. Stephen believed that the exalted Jesus still caredfor, and could help His
servants in all their labour and suffering upon earth. He beheld Jesus
"standing on the right hand of God," as if ready to assisthim, and he prayed
to Jesus.
II. STEPHEN'S POSSESSION OF THE HOLY SPIRIT.
1. It was this that gave life to his faith. It is not the correctnessofthe creed
that makes a man a Christian, in the highest sense, but the quickening power
of the Holy Spirit.
2. If we would be useful as servants of God among men we must be baptized in
the Holy Ghost.

3. Nay, we cannotlive aright without this.
4. The most important question we canbe askedis, "Have ye receivedthe
Holy Ghost?"
(J. Kirk Pike.)
The characterofStephen
R. P. Buddicom, M. A.
I. THE SPIRITUAL ENDOWMENTSBYWHICH HE WAS
DISTINGUISHED. "Fullof faith and of the Holy Ghost."
1. The high and honourable office to which he was electedwould demand the
continual exercise of a simple affiance in the power, the faithfulness, the love
of Jesus Christ — in the stability of that religion to which he was self-devoted
— in the fulfilment of that promise (Matthew 28:20).
2. Stephen was also full of the Holy Ghost. As the Shekinah, the bright
emblem of the Divine presence, descendedfrom heaven and filled the holy of
holies, so did a sacredinfluence from above fill the heart of Stephen, and
make his body the temple of the Holy Ghost.
II. THE EARNESTNESSOF HIS LABOUR IN THE CAUSE OF CHRIST.
He who is full of faith and of the Holy Ghost, proves the power of religion as a
practicalprinciple by abounding in every goodword and work. His
obligations to the Fountain of Mercy are so great, his deliverance so gracious,
his hope so animating, his responsibilities so awful, that one master-feeling
will occupyhis mind — a desire to walk worthy of God, who hath calledhim
to His kingdom and glory.
III. To these qualifications of St. Stephen must be added HIS BOLDNESS IN
CONFESSINGCHRIST. A. Christian should indeed charge it upon his
conscienceto abstain, as much as in him lieth, from religious controversy.
Unnecessarydisputes, and oppositions of theologicalscience,are most
unfriendly to the love and power of Divine truth in his heart. But when his

faith is assailed;when the foundation of every hope on which the soul rests is
attackedby the daring impiety of the blasphemer, or the more covert
insinuation of the secretinfidel, let him remember that silence and
indifference are treasonagainstthe Saviour who bought him with His blood.
IV. Considering the closing events of St. Stephen's life in the order of the
sacrednarrative, we next remark HIS SUPPORT IN THE HOUR OF TRIAL.
He had such a view of his risen Redeemer's powerand glory as strengthened
him to abide unshrinkingly the fate before him; and such a foretaste ofthe
bliss which awaitedhim as made him desirous to depart, and to be with
Christ.
V. THE CHARITY WITH WHICH ST. STEPHEN PRAYED FOR HIS
MURDERERS:"Lord, lay not this sin to their charge." In this spirit of
charity we must live and die if we hope for heaven. Neverlet us address God
with a prayer for our own pardon, if we cannotunfeignedly pardon others
their wrongs againstus.
VI. THE CONFIDENCE WITHWHICH ST. STEPHEN RESIGNED HIS
SOUL INTO THE HAND OF CHRIST.
(R. P. Buddicom, M. A.)
The Christian full of faith and of the Holy Ghost
J. E. Dalton, B. D.
Here is an example. How simply is the charactersketched!and how distinctly
is it stated whence it was that this man was what he was!Happy is that
Church which has many such among its laity, "men full of the Holy Ghostand
of wisdom." How shall we know such? What is it that we are to seek whenwe
wish to be such?
I. WHO AND WHAT IS THAT MAN WHO IS FULL OF FAITH AND OF
THE HOLY GHOST? Faithwhich believes the promise respecting the gift of
the Holy Ghost, which relies upon His presence and help, which looks to Him
continually, leans on His assistance confidently, is necessaryto an individual's

being full of the Holy Ghost:"full of faith" and "full of the Holy Ghost" are
inseparably united: they twine together, they grow up eachinto their fulness
together. The Holy Ghostis the author of faith: it is by His gift and operation
that the faith of believers "growethexceedingly." He reveals the truth "from
faith to faith." And faith opens wider and wider the door of the heart for His
reception; and faith, acting upon the promises, draws a largerand a larger
indwelling of that blessedvisitant. It is almost needless to say that the
expression"being full of the Holy Ghost" must mean being under the
influence of the Holy Ghost — His influence exerted over the whole man, in all
his powers, under all circumstances,atall times. It is by the Holy Ghostthat
he is guided. He is continually under the Spirit's teaching. That blessedSpirit
is acting, with all his trials, by them to sanctify him. The influence of the Holy
Ghostis upon the man in all that he thinks or does:this is the "being full of
the Holy Ghost." Hence Christians are said to walk in the Spirit, to pray in
the Spirit, to live in the Spirit. We go on now to the effects produced — those
which others see visible in our disposition and conduct. The indwelling of the
Spirit must be manifest to ourselves. In true Christians — for it is of them
that we are now especiallyspeaking — one of the chief and most evident of the
operations of the Holy Ghost, where His influence is richly imparted, is the
shedding abroad a love to God and a love to all real Christians. In close
connectionwith love is hope, a confiding trust in God. "And, because ye are
sons, God hath sentforth the Spirit of His Son into your hearts, crying, Abba,
Father" (Galatians 4:6). With these, and perhaps springing out of these in a
measure, love and hope, are conjoinedjoy and peace, the work of the Holy
Ghost. "The fruit of the Spirit is love, joy, peace" (Galatians 5:22), says the
apostle:"joy of the Holy Ghost" (2 Thessalonians 1:6), he says again. There
are also exhibitions of Christian excellence — these come from the Spirit:
there are works done by Christians — these are originated by the Spirit.
Scripture is very clear and definite in its language. We must observe it where
it is so marked and positive in its expression:it does not speak of goodness,
charity, temperance, etc., as our own virtues, which we are to follow;but it
calls them "fruits of the Spirit." "But the fruit of the Spirit," says St. Paul, "is
love, joy, peace, longsuffering, gentleness,goodness,faith, meekness,
temperance." These,if really Christian graces,come from the Spirit's
operation. He commences them; He nurtures them; He gives them their

growth; He will bring them out to their full completion in another world. I
would observe, too, that all these fruits of the Spirit must be sought by the
Christian. Our Saviour denounces the breaking one of His least
commandments. These gracesofthe Holy Ghostdiffer, in many respects,
from those excellencies whichthe unchanged heart of man can exhibit. We
may notice one of these graces in St. Stephen, that man "full of faith and of
the Holy Ghost." Christiangraces have their opposites, but both appear.
Where the Spirit of God works it will be so. See in St. Stephen the lion and the
lamb united: he is the lion in courage, as he meets his persecutors, as he stands
up valiant for the truth: he is the lamb in meekness,as he kneels downand
prays for his murderers, "Lord, lay not this sin to their charge."
II. OUR SINFULNESS IN COMING SHORT OF THIS, OR IT MAY BE
EVEN, SOLEMN AND PAINFUL AS IS THE THOUGHT, IN SOME
INSTANCES, THE NOT POSSESSING IT AT ALL. Think how often His
goodinfluences have been quenched, His work upon the soul interfered with,
and more or less marred! Be humbled on accountof these things. Endeavour
to see them rightly. Confess them. This is the only way to obtain blessing from
God.
III. THE ENCOURAGEMENTSTO OUR SEEKING THIS CHARACTER,
AND, IN DEPENDENCE UPON GOD, MAKING IT OUR OBJECT TO BE
MEN FULL OF FAITH AND OF THE HOLY GHOST.
(J. E. Dalton, B. D.).
BIBLEHUB RESOURCES
Stephen, The Proto-martyr
Acts 6:5-8
R. Tuck

Very little is known of his history. And, exceptfor the sake ofintroducing
Saul of Tarsus, and indicating the influence that Stephen's teachings and
martyrdom exerted upon him, it is difficult for us to trace why the brief
record of his work and death are preserved for us by St. Luke. We judge that
he was a Hellenist, by his name; but it is not knownfrom what country he
came. He is representedby Epiphanius as one of the seventydisciples chosen
by Christ. Others think that he was one of St. Peter's converts on the day of
Pentecost. Dr. Dykes fixes on the point most demanding our attention when he
says, "The elevationof Stephen to official rank had this for one of its results,
that the spiritual and intellectual gifts with which God had endowedthis man
found at once a wider and more public sphere. Stephen was more than an
almoner. He was a deep student of the Old Testament, a theologianof unusual
insight, a powerful reasonerand an advancedChristian. In him, too, we find
that promise fulfilled which had hitherto been fulfilled to Peter, the promise of
such wisdom in speechas no adversary could gainsay. His manner of speech,
however, was unlike that of Peter. Peterwas a witness, and preachedby
witness-bearing. Stephenwas a student, and preachedby expositionand
controversy." We dwell on the mission of Stephen as suggestedby the terms of
the above passages.
I. HE WAS A MAN OF FAITH. It is twice noticed that he was "full of faith" -
an expressionwhich may be takento mean:
1. That he was unusually open and receptive to the Christian truth and grace;
for some manuscripts read, "full of grace."
2. Or that he was unusually zealous and active in proclaiming Christ. Faith is
sometimes the equivalent of piety, sometimes of activity. The man of faith is,
from one point of view, the man of piety; from another point of view he is the
man of activity, who readily overcomes hindrances, and, relying on Divine
help, goes onin his work, con~ secreting himself wholly to it. Faith is too often
thought of as a cherished sentiment; it is for Christians the inspiration of
practicallife and duty. They should be earnestin service, and find the
earnestnessmaintained by their trust. Faith evidently kept very near to
Stephen the vision of the exaltedand living Christ.

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