---
title: "Clarke"
description: "Verse Acts 6:1. A murmuring of the Grecians against the Hebrews — Those who are here termed Grecians, ελληνισται, or Hellenists, were Jews who sojourned n"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/clarkes-commentary/acts/6"
---

Verse [Acts 6:1](../../../kjv/acts/6/1). ***A murmuring of the Grecians against the Hebrews*** — Those who are here termed Grecians, ελληνισται, or Hellenists, were Jews who sojourned now at Jerusalem, but lived in countries where the *Greek language* was spoken, and probably in general knew no other. They are distinguished here from those called *Hebrews*, by which we are to understand *native Jews*, who spoke what was then termed the Hebrew language, a sort of Chaldaio-Syriac.
It has been remarked that Greek words ending in ιστης imply *inferiority*. ελληνες, *Hellenes*, was distinguished from ελληνισται: the former implies *pure Greeks, native* Greeks, who spoke the Greek tongue in its purity and the latter, Jews or others sojourning among the Greeks, but who spoke the Greek language according to the *Hebrew idiom*. Pythagoras divided his disciples into two classes; those who were capable of entering into the *spirit* and mystery of his doctrine he called πυθαγορειοι, *Pythagoreans*; those who were of a different cast he termed πυθαγορισται, *Pythagorists*: the former were *eminent* and *worthy* of their master; the latter only *so so*. The same distinction is made between those called αττικοι and αττικισται, *Attics* and *Atticists*, the pure and less pure Greeks, as between those called ελληνες and ελληνισται, *Hellenes* and *Hellenists, pure* *Greeks* and *Graecising Jews*. See *Jamblicus*, De Vit. Pyth. cap. 18, and *Schoettgen* on this place.
The cause of the murmuring mentioned here seems to have been this: When all the disciples had put their property into a common stock, it was intended that out of it each should have his quantum of supply. The foreign or Hellenistic Jews began to be jealous, that their widows were neglected in the daily ministration, that they either had not the *proportion*, or were not *duly* served; the Palestine Jews being *partial* to those of their own country. This shows that the community of goods could never have been designed to become general. Indeed, it was no ordinance of God; and, in any state of society, must be in general impracticable. The apostles, hearing of this murmuring, came to the resolution mentioned below.

Verse [Acts 6:2](../../../kjv/acts/6/2). ***It is not reason*** — ουκ αρεστον εστι, *it is not pleasing,* *proper*, or *fitting, that we should leave the word of God*, that we should give up ourselves, or confide to others, the doctrine of salvation which God has commanded *us* to preach unto the people.
***And serve tables.*** — Become providers of daily bread for your widows and poor: others can do this, to whom our important office is not intrusted.

Verse [Acts 6:3](../../../kjv/acts/6/3). ***Wherefore - look ye out among you seven men*** — Choose persons in whom ye can all confide, who will distribute the provisions impartially, and in due time; and let these persons be the objects of the choice both of the Hebrews and Hellenists, that all cause of murmuring and discontent may be done away. Though seven was a *sacred* number among the Jews, yet there does not appear to be any mystery intended here. Probably the *seven* men were to take each his *day* of service; and then there would be a superintendent for these widows, c., for *each day of the week*.
***Of honest report*** — μαρτυρουμενους Persons to whose character there is authentic *testimony*, well known and accredited.
***Full of the Holy Ghost*** — Saved into the spirit of the Gospel dispensation and made partakers of that Holy Ghost by which the soul is sanctified, and endued with those graces which constitute the mind that was in Christ.
***And wisdom*** — Prudence, discretion, and economy; for mere piety and uprightness could not be sufficient, where so many must be pleased, and where frugality, impartiality, and liberality, must ever walk hand in hand.
***Whom we may appoint*** — Instead of καταστησωμεν, *we may appoint*, καταστησομεν, *we shall appoint*, is the reading of ABCDE, and several others. It makes, however, very little difference in the sense.

Verse [Acts 6:4](../../../kjv/acts/6/4). ***We will give ourselves continually to prayer*** — προσκαρτερησομεν,, We will *steadfastly* and *invariably* attend, we will *carefully keep* our *hearts* to this work. The word is very emphatic.
*To prayer*. - See this defined, [Matthew 6:5](../../../kjv/matthew/6/5). Even apostles could not live without prayer; they had no *independent* graces; what they had could not be *retained* without an *increase*; and for this increase they must make prayer and supplication, depending continually on their God.
***Ministry of the word.*** — διακονιατουλογου, The *deaconship of the* *word*. The continual proclamation of the Gospel of their Lord; and, to make this effectual to the souls of the hearers, they must *continue* in *prayer*: a minister who does not *pray much, studies* *in vain*.
The office of *deacon*, διακονος, came to the Christian from the Jewish Church. Every synagogue had at least three *deacons*, which were called פרנסים *parnasim*, from פרנס *parnes, to feed,* *nourish, support, govern*. The פרנס *parnas*, or *deacon*, was a sort of judge in the synagogue; and, in each, *doctrine* and *wisdom* were required, that they might be able to *discern* and give *right* *judgment* in things both *sacred* and *civil*. The חזן *chazan*, and שמש *shamash*, were also a sort of *deacons*. The first was the priest's *deputy*; and the last was, in some cases, the *deputy* of this *deputy*, or the *sub-deacon*. In the New Testament the *apostles* are called *deacons*, [2 Corinthians 6:4](../../../kjv/2-corinthians/6/4); [Ephesians 3:7](../../../kjv/ephesians/3/7); [Colossians 1:23](../../../kjv/colossians/1/23): see also [2 Corinthians 11:15](../../../kjv/2-corinthians/11/15). Christ himself, the Shepherd and Bishop of souls, is called the *deacon of the circumcision*, λεγω δε Χριστον Ιησουν διακονον γεγενησθαι περιτομης, [Romans 15:8](../../../kjv/romans/15/8). As the word implies to *minister* or *serve*, it was variously applied, and pointed out all those who were employed in helping the bodies or souls of men; whether *apostles, bishops*, or those whom we call *deacons*. Some remark that there were *two orders of deacons*:
1. διακονοι της τραπιζης, *deacons of the TABLE*, whose business it was to take care of the alms collected in the Church, and distribute them among the poor, widows, c.
2. διακονοι του λογου, *deacons of the WORD*, whose business it was to *preach*, and variously instruct the people. It seems that after the persecution raised against the apostolic Church, in consequence of which they became *dispersed*, the *deaconship* of *tables* ceased, as did also the *community of* *goods* and Philip, who was one of these deacons, who at first served tables, betook himself entirely to preaching of the word: see [Acts 8:4](../../../kjv/acts/8/4), c.
In the primitive Church, it is sufficiently evident that the deacons gave the bread and wine in the Eucharist to the believers in the Church, and carried it to those who were absent, *Just. Mar*. Apol. ii. p. 162 they also *preached*, and in some cases administered *baptism*. See *Suicer* on the words διακονος κηρυσσω, and βαπτισμα. But it appears they did the two last by the special authority of the bishop. In the ancient Roman Church, and in the Romish Church, the number of *seven* deacons, in imitation of those appointed by the apostles, was kept up; and in the council of Neocaesarea it was decreed that this number should never be exceeded, even in the largest cities: vide *Concil. Neocaesar*. Canon. xiv. other Churches varied this number; and the Church of Constantinople had not less than one hundred. Deacons were ordained by the bishops, by *imposition of hands*. None was ordained deacon till he was twenty-five years of age, and we find that it was lawful for them to have wives. See *Suicer* under the word διακονος, and [Matthew 20:26](../../../kjv/matthew/20/26).
In the Church of England, (the purest and nearest to the apostolical model in doctrine and discipline of all national Churches,) a deacon receives ordination by the imposition of the hands of a bishop, in consequence of which he can preach, assist in the sacrament of the Lord's Supper, and in general perform any sacred office, except consecrating the elements, and pronouncing the absolution. No person in this Church can be ordained deacon till he be twenty-three years of age, unless by dispensation from the Abp. of Canterbury. There were *deaconesses*, both in the apostolic and primitive Church, who had principally the care of the women, and visited and ministered to them in those circumstances in which it would have been improper for a deacon to attend. They also assisted in preparing the female candidates for baptism.
At present, the office for which the seven deacons were appointed is, in the Church of England, filled by the churchwardens and overseers of the poor; in other Churches and religious societies, by elders, stewards, &c., chosen by the people, and appointed by the minister.

Verse [Acts 6:5](../../../kjv/acts/6/5). ***Stephen, a man full of faith and of the Holy Ghost*** — A person every way properly fitted for his work; and thus qualified to be the first *martyr* of the Christian Church.
***Nicolas, a proselyte of Antioch*** — A heathen Greek, who had not only believed in the God of Israel, but had also received circumcision, and consequently was a *proselyte of the covenant*; for, had he been only a *proselyte of the gate*, the Jews could not have associated with him. On the word *proselyte*, see the note on [Exodus 12:43](../../../kjv/exodus/12/43). As this is the only proselyte mentioned here, we may presume that all the rest were *native Jews*. From this Nicolas, it is supposed that the sect called *Nicolaitans*, mentioned [Revelation 2:6](../../../kjv/revelation/2/6), [Revelation 2:15](../../../kjv/revelation/2/15), derived their origin. Dr. Lightfoot doubts this, and rather inclines to derive the name "from ניכולא *nicola*, *let us* *eat together*; those brutes encouraging each other to eat meats offered to idols, like those in [Isaiah 22:13](../../../kjv/isaiah/22/13), who said, *Let us eat flesh and drink wine*, &c." Both *Irenaeus* and *Epiphanius* derive this sect from Nicolas the deacon. *Clemens* *Alexandrinus* gives this Nicolas a good character, even while he allows that the sect who taught the community of wives pretended to derive their origin from him. [Revelation 2:6](../../../kjv/revelation/2/6); [Revelation 2:6](../../../kjv/revelation/2/6).

Verse [Acts 6:6](../../../kjv/acts/6/6). ***And when they had prayed*** — Instead of και, *and*, the *Codex Bezae* reads οιτινες, *who*, referring the act of praying to the apostles, which removes a sort of ambiguity. The apostles prayed for these persons, that they might in every respect be qualified for their office, and be made successful in it. And, when they had done this, they *laid their hands* upon them, and by this rite appointed them to their office. So then, it plainly appears that the *choice* of the Church was not *sufficient*: nor did the Church think it sufficient; but, as they knew their own members best, the apostles directed them, [Acts 6:3](../../../kjv/acts/6/3), to *choose* those persons whom they deemed best qualified, according to the criterion laid down by the apostles themselves, that they should be *of honest report*, and *full of the Holy Ghost* and *wisdom.* Let us examine the process of this business:
1. There was an evident *necessity* that there should be more *helpers* in this blessed work
2. The *apostles* called the *disciples* together, that they might consider of this necessity and provide for it, [Acts 6:3](../../../kjv/acts/6/3).
3. They directed the disciples to *choose out from among themselves* such persons as they judged the most proper for the work.
4. They gave them the *criterion* by which their choice should be directed; not *any* man, not *every* man, not their nearest *relative*, or *best* beloved *friend*; but such as were of *honest report*, whose *public* *character* was known to be unblemished; and men who were *full of* *the Holy Ghost*, the influence of which would keep all right *within*, and direct their hearts into all truth; and men who were known to be men of *prudence* and *economy*, for not every good and pious man may be proper for such a work.
5. Seven persons being chosen by the disciples, according to this criterion, are presented to the apostles for their approbation and confirmation.
6. The apostles, receiving them from the hands of the Church, consecrated them to God by *prayer*, imploring his blessing on them and their labour.
7. When this was done, *they laid their hands* *upon them* in the presence of the disciples, and thus *appointed* them to this sacred and important work; for it is evident they did not get their commission merely to *serve tables*, but to *proclaim*, in *connection with* and under the *direction* of the apostles, the word of life.
Let no man say that any of the things here enumerated was unnecessary, and let no Church pretend or affect to do without them.
1. No preacher or minister should be provided till there is a place for him to labour in, and necessity for his labour.
2. Let none be imposed upon the Church of Christ who is not of that Church, well known and fully approved by that branch of it with which he was connected.
3. Let none be sent to *publish* salvation from *sin*, and the necessity of a *holy life*, whose *moral* *character* cannot bear the strictest scrutiny among his neighbours and acquaintance.
4. Let none, however *moral*, or well reported of, be sent to convert souls, who has not the most solid reason to believe *that he is moved thereto by the Holy Ghost*.
5. Let those who have the power to appoint see that the person be a man of *wisdom*, i.e. sound understanding-for a *witling* or a *blockhead*, however upright, will never make a Christian minister; and that he be a man of *prudence*, knowing how to direct his own concerns, and those of the Church of God, with discretion.
6. Let no private person, nor number of private members in a Church, presume to authorize such a person, though in every way qualified to preach the Gospel; for even the one hundred and twenty primitive disciples did not arrogate this to themselves.
7. Let the person be brought to those to whom God has given authority in the Church, and let them, after most solemnly *invoking* God, *lay their hands* *upon him*, according to the *primitive* and *apostolic plan*, and thus devote him to the work of the ministry.
8. Let such a one from that moment consider himself the property of God and his Church, and devote all his time, talents, and powers, to convert sinners, and build up believers in their most holy faith.
9. And let the Church of God consider such a person as *legitimately* and *divinely* sent, and receive him as the ambassador of Christ.

Verse [Acts 6:7](../../../kjv/acts/6/7). ***The word of God increased*** — By such preachers as the apostles and these deacons, no wonder the doctrine of God increased-became widely diffused and generally known; in consequence of which, the number of the disciples must be greatly multiplied: for God will ever bless his own word, when ministered by those whom he has qualified to proclaim it.
***A great company of the priests were obedient to the faith.*** — This was one of the greatest miracles wrought by the grace of Christ: that persons so intent on the destruction of Christ, his apostles, and his doctrine, should at last espouse that doctrine, is astonishing; and that they who had withstood the evidence of the *miracles* of Christ should have yielded to the doctrine of his *death* and *resurrection*, is worthy of note. And from this we may learn that it is not by *miracles* that sinners are to be converted unto God, but by the *preaching of Christ dying for their offenses,* *and rising again for their justification*.
Instead of λερεων, *priests*, a few MSS., and the *Syriac*, read ιουδαιων, *Jews*; for the copyists seem to be struck here with *two* difficulties:
1. That such persons as *these* priests could be converted.
2. That the word οξλος, *company*, or *multitude*, could with propriety be applied to this class, which must have been inconsiderable in their numbers, when compared with the rest of the Jews.
To preserve the ancient reading, which is undoubtedly genuine, some have altered the text by *conjecture*; and, by putting a comma after οχλος, and a και before των ιερεων, make the text read thus: *And a great multitude, and some of the priests, were* *obedient to the faith*. This conjecture is unnecessary, as there is no such difficulty here as to require so desperate an expedient, which is not recommended by the evidence of a single MS. or version.
1. The grace of Christ Jesus can save even a murderous Jewish priest: his death is a grand atonement for *all crimes* and for the *worst* of *sinners*.
2. In the twenty-four courses of priests, there was not a *multitude* merely, but *multitudes*: indeed the number of ecclesiastics at Jerusalem was enormous. A great company out of these might be converted, and yet multitudes be left behind.

Verse [Acts 6:8](../../../kjv/acts/6/8). ***Stephen, full of faith and power*** — Instead of πιστεως, *faith*, χαριτος, *grace*, is the reading of ABD, several others, the *Syriac* of Erpen, the *Coptic, Armenian, Vulgate*, and some of the *fathers*. This reading Griesbach has admitted into the text. Some MSS. join both readings. Stephen was full of *faith*-gave unlimited credence to the promises of his Lord; he was full of *grace*-receiving the fulfilment of those promises, he enjoyed much of the unction of the Divine Spirit, and much of the *favour* of his God; and, in consequence, he was full of *power*, δυναμεως, of the *Divine energy* by which he was enabled to work *great wonders* *and miracles among the people*.

Verse [Acts 6:9](../../../kjv/acts/6/9). ***The synagogue - of the Libertines***, c.] That Jews and proselytes from various countries had now come up to Jerusalem to bring offerings, and to attend the feast of pentecost, we have already seen, [Acts 2:9-11](../../../kjv/acts/2/9-11). The persons mentioned here were *foreign Jews*, who appear to have had a synagogue peculiar to themselves at Jerusalem, in which they were accustomed to worship when they came to the public festivals.
Various opinions have been entertained concerning the *Libertines* mentioned here: Bp. *Pearce's* view of the subject appears to me to be the most correct.
"It is commonly thought that by this name is meant the sons of such Jews as had been slaves, and obtained their freedom by the favour of their masters but it is to be observed that with these *Libertines* the *Cyrenians* and *Alexandrians* are here joined, as having one and the same synagogue for their public worship. And it being known that the *Cyrenians* ([Acts 2:10](../../../kjv/acts/2/10)) lived in *Libya*, and the *Alexandrians* in the neighbourhood of it, it is most natural to look for the *Libertines* too in that part of the world. Accordingly we find *Suidas*, in his Lexicon, saying, upon the word λιβερτινοι, that it is ονοματουεθνους, *the name of a* *people*. And in *Gest. Collationis Carthagine habitae inter* *Catholicos et Donatistas*, published with *Optatus's* works, Paris, 1679, (No. 201, and p. 57,) we have these words: *Victor episcopus* *Ecclesiae Catholicae LIBERTINENSIS dixit, Unitas est illic,* *publicam non latet conscientiam*. *Unity is there: all the world* *knows it*. From these two passages it appears that there was in Libya a town or district called *Libertina*, whose inhabitants bore the name of λιβερτινοι, *Libertines*, when Christianity prevailed there. They had an episcopal see among them, and the above-mentioned Victor was their bishop at the council of *Carthage*, in the reign of the Emperor *Honorius*. And from hence it seems probable that the town or district, and the people, existed in the time of which Luke is here speaking. They were *Jews*, (no doubt,) and came up, as the *Cyrenian* and *Alexandrian* Jews did, to bring their offerings to Jerusalem, and to worship God in the temple there. *Cunaeus*, in his *Rep. Hebr*. ii. 23, says that the Jews who lived in *Alexandria* and *Libya*, and all other Jews who lived out of the Holy Land, except those of *Babylon* and its neighbourhood, were held in great contempt by the Jews who inhabited Jerusalem and Judea; partly on account of their quitting their proper country, and partly on account of their using the *Greek* language, and being quite ignorant of the other. For these reasons it seems probable that the *Libertines, Cyrenians*, and *Alexendrians*, had a separate synagogue; (as perhaps the *Cilicians* and those of Asia had;) the Jews of Jerusalem not suffering them to be present in their synagogues, or they not choosing to perform their public service in synagogues where a language was used which they did not understand."
It is supposed, also, that these synagogues had *theological*, if not *philosophical*, schools attached to them; and that it was the disciples or scholars of these schools who came forward to dispute with Stephen, and were enraged because they were confounded. For it is not an uncommon custom with those who have a bad cause, which can neither stand the test of Scripture nor reason, to endeavour to support it by *physical* when logical force has failed; and thus: -
"Prove their doctrine orthodox,
By apostolic blows and knocks."

In the reign of Queen Mary, when popery prevailed in this country, and the simplest women who had read the Bible were an overmatch for the greatest of the popish doctors; as they had neither Scripture nor reason to allege, they burned them alive, and thus terminated a controversy which they were unable to maintain. The same cause will ever produce the same effect: the Libertines, Cilicians, Cyrenians, and Alexandrians, pursued this course: Stephen confounded them by *Scripture* and *reason*, and they beat his brains out with *stones*! This was the most effectual way to silence a disputant whose wisdom they could not resist. In the same way were the Protestants treated, when by Scripture and reason they had shown the absurdity and wickedness of that anti-christian system which the fire and the sword were brought forth to establish. These persecutors professed great concern at first for the *souls* of those whom they variously tortured, and at last burned; but their tender mercies were cruel, and when they gave up the body to the flames, they most heartily consigned the soul to Satan. *Scires sanguine natos*: their conduct proclaimed their genealogy.

Verse [Acts 6:10](../../../kjv/acts/6/10). ***They there not able to resist the wisdom***, c.] He was *wise*, well exercised and *experienced*, in Divine things and, as appears by his defence, in the following chapter, well versed in the Jewish history. The spirit by which he spake was the Holy Spirit, and its power was irresistible. They were obliged either to *yield* to its teachings, or were *confounded* by its truth. Several MSS. add to this verse, *because he reproved them with* *boldness, they could not resist the truth*. This reading is not genuine, though it exists (but in different forms) in some good MSS.

Verse [Acts 6:11](../../../kjv/acts/6/11). ***Then they suborned men*** — υπεβαλον. They made *underhand* work; got associated to themselves profligate persons, who for money would swear any thing.
***Blasphemous words against Moses, and*****against*****God.*** — This was the most deadly charge they could bring against him. We have already seen, [Matthew 9:4](../../../kjv/matthew/9/4), that *blasphemy*, when against GOD, signifies speaking *impiously* of his *nature, attributes*, or *works*; and, when against *men*, it signifies speaking *injuriously* of their *character, blasting* their *reputation*, c. These false witnesses came to prove that he had blasphemed *Moses* by representing him as an impostor, or the like and GOD, by either denying his being, his providence, the justice of his government, &c.

Verse [Acts 6:12](../../../kjv/acts/6/12). ***And they*** — The Libertines, c., mentioned before, *stirred up the people*-raised a *mob* against him, and, to assist and countenance the mob, got the *elders* and *scribes* to conduct it, who thus made themselves *one* with the basest of the people, whom they collected and then, altogether, without *law* or *form of* *justice*, rushed on the good man, seized him, and brought him to a council who, though they sat in the seat of judgment, were ready for every evil work.

Verse [Acts 6:13](../../../kjv/acts/6/13). ***Against this holy place*** — The *temple*, that it shall be destroyed.
***And the law*** — That it *cannot* give *life*, nor save from *death*. It is very likely that they had heard him speak words to this amount, which were all as true as the spirit from which they proceeded; but they gave them a very false colouring, as we see in the succeeding verse.

Verse [Acts 6:15](../../../kjv/acts/6/15). ***Saw his face, as it had been the face of an angel.*** — Sayings like this are frequent among the Jewish writers, who represent God as distinguishing eminent men by causing a glory to shine from their faces. *Rabbi Gedalia* said that, "when Moses and Aaron came before Pharaoh, they appeared like those *angels* which minister before the *face of the Lord*; for their stature appeared *greater*, and the *splendour of their faces* was like the sun, and their eyes like the wheels of the sun; their beard like clusters of grapes, and their words like *thunder* and *lightning*; and that, through fear of them, those who were present fell to the earth."
The like is said of Moses, in *Debarim Rabba*, fol. 75. that "when Sammael (Satan) came to Moses, the *splendour of his face* was like the *sun*, and himself resembled *an angel of God*." The reader may find several similar sayings in *Schoettgen*.
It appears that the light and power of God which dwelt in his soul shone through his face, and God gave them this proof of the *falsity* of the testimony which was now before them; for, as the *face of Stephen* now *shone* as the *face of Moses* did when he came down from the mount, it was the fullest proof that he had not spoken blasphemous words either against Moses or God, else this splendour of heaven had not rested upon him.
The history of the apostolic Church is a series of wonders. Every thing that could prevent such a Church from being established, or could overthrow it when established, is brought to bear against it. The instruments employed in its erection and defence had neither *might* nor *power*, but what came immediately from God. They work, and God works with them; the Church is founded and built up; and its adversaries, with every advantage in their favour, cannot overthrow it. Is it possible to look at this, without seeing the mighty hand of God in the whole? He permits *devils* and *wicked men* to work-to avail themselves of all their advantages, yet counterworks all their plots and designs, turns their weapons against themselves, and promotes his cause by the very *means* that were used to *destroy* it. How true is the saying, There is neither might nor counsel against the Lord!

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