Jerusalem to Rome: A Journey Through Acts
Problems, Deacons, and Persecution (Acts 6:1-15)
Verses 1-6: The fast-growing community of Christian believers encounters its first problem: the Greek widows are being overlooked in the food distribution. The church in Jerusalem comprised both 'Hebrews' (Aramaic speakers) and 'Grecian Jews' (Jews whose habitual language was Greek, many of whom were natives of the Greco-Roman lands of the dispersion). In the Jewish world as a whole there was some tension between 'Hebrews' and 'Hellenists' and this tension came to a head over the issue of the food distribution. The apostles wasted no time in solving the problem. They called for a congregational meeting of all the disciples and made a suggestion that would leave the apostles free to pursue the ministry of the Word. They ask the brothers to choose seven men from among them known to be full of the Holy Spirit. By delegating the practical work to the Seven, they could concentrate on preaching and teaching.
The names of the seven are all Greek: Stephen, Philip, Procorus, Nicanor, Timon, Parmenas, and Nicolas from Antioch. We will hear more of Stephen ("a man full of faith and of the Holy Spirit"), and of Philip, who became an evangelist. Nicolas from Antioch (Syrian Antioch) was a convert to Judaism. "That the only member of the seven to have his place of origin named should belong to Antioch is a mark of Luke's special interest in that city, which helps to confirm the tradition that he himself was an Antiochene" (F.F. Bruce). The seven men were presented to the apostles, who then appointed them to their office by laying on of hands.
The seven are traditionally called "deacons." In the Reformed/Presbyterian tradition they have a distinct office of looking after the physical, financial, and caring needs of the congregation. In his letters, Paul makes a distinction between the "overseers" or "bishops" and the "deacons" as shown in these verses:
Paul and Timothy, servants of Christ Jesus, To all God's holy people in Christ Jesus at Philippi, together with the overseers and deacons (Philippians 1:1).
In the same way, deacons are to be worthy of respect, sincere, not indulging in much wine, and not pursuing dishonest gain.They must keep hold of the deep truths of the faith with a clear conscience. They must first be tested; and then if there is nothing against them, let them serve as deacons.
In the same way, the women are to be worthy of respect, not malicious talkers but temperate and trustworthy in everything.
A deacon must be faithful to his wife and must manage his children and his household well. Those who have served well gain an excellent standing and great assurance in their faith in Christ Jesus (1 Timothy 3:8-13).
The "women" in the above are also likely to be deacons, since Paul describes Phoebe as a deacon:
I commend to you our sister Phoebe, a deacon of the church in Cenchrea. I ask you to receive her in the Lord in a way worthy of his people and to give her any help she may need from you, for she has been the benefactor of many people, including me (Romans 16:1-2).
The Greek word can be used as a noun (=servant, minister) or as a verb (to serve). It is also used in Acts 6:2 as "the ministry of the Word." So any kind of service can be designated as 'diakonia.'
Verse 7: This is another summarizing statement, or progress report, before Luke moves on to the next big event. (See also 2:42-47; 4:32-35, and 5:42). Note that at this point Luke mentions the "large number of priests" who became obedient to the faith. These would not have been the associates of the wealthy, high-priestly families, but ordinary, humble priests who would be more readily convinced of the truth of the gospel, like Zacharias, the father of John the Baptist.
Verses 8-15: Stephen was "full of God's grace and power" and did wonders and miraculous signs. Opposition arose from the members of the synagogue of the Freedmen. This synagogue was probably attended by freedmen (former slaves) and their descendants from the areas mentioned in v. 9. These men began to argue and debate with Stephen, but his wisdom in the Spirit prevailed. Then they did what people often do when they lose an argument: they got some men to spread rumours about what Stephen had allegedly said about Moses and God. These false witnesses created a stir among the people.
It is interesting to note that, while Stephen is later reported as making a claim for Jesus very similar to that which He Himself had made before the Sanhedrin (7:56), at this stage the charge of blasphemy was evidently based on the allegation that he had used language about the temple similar to the language which Jesus was unsuccessfully accused of using about it (F.F. Bruce).
Unable to win the argument, the elders and the teachers of the law seized Stephen and brought him before the Sanhedrin. Notice the insulting way in which the false witnesses bring their charge: "This fellow," not "Stephen," and "this Jesus of Nazareth," implying a man of no standing. Nazareth did not have any prestige: "Nazareth! Can anything good come from there?" (John 1:46) The charge is that Stephen was speaking "against the holy place (the temple) and against the law." Stephen already understood that Jesus' sacrifice meant the end of the sacrificial cult and the ceremonial law, even if most of the new believers had not yet grasped that. In that sense, he could be seen as being against the law of Moses.
Questions:
What might this passage teach us about welcoming "others" into the communion of the church?
Jesus did not explicitly instruct his disciples about all the difficult situations the young church would encounter. What conclusions should we draw from this?
How should the church test people before ordaining them to an office?
Stephen was ordained a deacon but ended up preaching (perhaps he did both). What might this tell us about the idea of 'office' in the church?
- Alida Sewell
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