11 Then they suborned men, saying, We have heard him speaking blasphemous words against Moses and God.
And the chief priests and the elders and the whole sanhedrim sought false witness against Jesus, so that they might put him to death. And they found none, though many false witnesses came forward. But at the last two false witnesses came forward
But as they opposed and spoke injuriously, he shook his clothes, and said to them, Your blood be upon your own head: *I* [am] pure; from henceforth I will go to the nations.
who is faithful to him that has constituted him, as Moses also in all his house. For *he* has been counted worthy of greater glory than Moses, by how much he that has built it has more honour than the house. For every house is built by some one; but he who has built all things [is] God. And Moses indeed [was] faithful in all his house, as a ministering servant, for a testimony of the things to be spoken after;
who before was a blasphemer and persecutor, and an insolent overbearing [man]: but mercy was shewn me because I did it ignorantly, in unbelief.
and not, according as we are injuriously charged, and according as some affirm that we say, Let us practise evil things, that good ones may come? whose judgment is just.
And when he was come, the Jews who were come down from Jerusalem stood round, bringing many and grievous charges which they were not able to prove:
asking as a grace against him that he would send for him to Jerusalem, laying people in wait to kill him on the way.
And after five days came down the high priest Ananias, with the elders, and a certain orator called Tertullus, and laid their informations against Paul before the governor. And he having been called, Tertullus began to accuse, saying, Seeing we enjoy great peace through thee, and that excellent measures are executed for this nation by thy forethought, we receive [it] always and everywhere, most excellent Felix, with all thankfulness. But that I may not too much intrude on thy time, I beseech thee to hear us briefly in thy kindness. For finding this man a pest, and moving sedition among all the Jews throughout the world, and a leader of the sect of the Nazaraeans; who also attempted to profane the temple; whom we also had seized, [and would have judged according to our law; but Lysias, the chiliarch, coming up, took [him] away with great force out of our hands, having commanded his accusers to come to thee;] of whom thou canst thyself, in examining [him], know the certainty of all these things of which we accuse him. And the Jews also joined in pressing the matter against [Paul], saying that these things were so. But Paul, the governor having beckoned to him to speak, answered, Knowing that for many years thou hast been judge to this nation, I answer readily as to the things which concern myself. As thou mayest know that there are not more than twelve days since I went up to worship at Jerusalem, and neither in the temple did they find me discoursing to any one, or making any tumultuous gathering together of the crowd, nor in the synagogues, nor in the city; neither can they make good the things of which they now accuse me.
And when it was day, the Jews, having banded together, put themselves under a curse, saying that they would neither eat nor drink till they should kill Paul. And they were more than forty who had joined together in this oath; and they went to the chief priests and elders, and said, We have cursed ourselves with a curse to taste nothing until we kill Paul. Now therefore do ye with the council make a representation to the chiliarch so that he may bring him down to you, as about to determine more precisely what concerns him, and we, before he draws near, are ready to kill him.
crying, Israelites, help! this is the man who teaches all everywhere against the people, and the law, and this place, and has brought Greeks too into the temple, and profaned this holy place.
And they having heard [it] glorified God, and said to him, Thou seest, brother, how many myriads there are of the Jews who have believed, and all are zealous of the law. And they have been informed concerning thee, that thou teachest all the Jews among the nations apostasy from Moses, saying that they should not circumcise their children, nor walk in the customs. What is it then? a multitude must necessarily come together, for they will hear that thou art come.
And he that blasphemeth the name of Jehovah shall certainly be put to death; all the assembly shall certainly stone him; as well the stranger as he that is home-born, when he blasphemeth the Name, shall be put to death.
For Moses, from generations of old, has in every city those who preach him, being read in the synagogues every sabbath.
This is the Moses who said to the sons of Israel, A prophet shall God raise up to you out of your brethren like me [him shall ye hear]. This is he who was in the assembly in the wilderness, with the angel who spoke to him in the mount Sinai, and with our fathers; who received living oracles to give to us; to whom our fathers would not be subject, but thrust [him] from them, and in their hearts turned back to Egypt,
And they set false witnesses, saying, This man does not cease speaking words against the holy place and the law;
and these things they will do because they have not known the Father nor me.
The Jews answered him, For a good work we stone thee not, but for blasphemy, and because thou, being a man, makest thyself God. Jesus answered them, Is it not written in your law, I said, Ye are gods? If he called *them* gods to whom the word of God came (and the scripture cannot be broken), do ye say of him whom the Father has sanctified and sent into the world, Thou blasphemest, because I said, I am Son of God?
We know that God spoke to Moses; but [as to] this [man], we know not whence he is.
Think not that I will accuse you to the Father: there is [one] who accuses you, Moses, on whom ye trust; for if ye had believed Moses, ye would have believed me, for he wrote of me. But if ye do not believe his writings, how shall ye believe my words?
And having assembled with the elders, and having taken counsel, they gave a large sum of money to the soldiers, saying, Say that his disciples coming by night stole him [while] we [were] sleeping. And if this should come to the hearing of the governor, *we* will persuade him, and save *you* from all anxiety. And they took the money and did as they had been taught. And this report is current among the Jews until this day.
and set two men, sons of Belial, before him, and they shall bear witness against him saying, Thou didst curse God and the king; and carry him out, and stone him, that he may die. And the men of his city, the elders and the nobles that dwelt in his city, did as Jezebel had sent to them, as it was written in the letter that she had sent to them: they proclaimed a fast, and set Naboth at the head of the people. And there came the two men, sons of Belial, and sat before him; and the men of Belial witnessed against him, against Naboth, in the presence of the people, saying, Naboth blasphemed God and the king. And they carried him forth out of the city, and stoned him with stones, that he died.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Acts 6
Commentary on Acts 6 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 6
Ac 6:1-7. First Election of Deacons.
1. the Grecians—the Greek-speaking Jews, mostly born in the provinces.
the Hebrews—those Jews born in Palestine who used their native tongue, and were wont to look down on the "Grecians" as an inferior class.
were neglected—"overlooked" by those whom the apostles employed, and who were probably of the Hebrew class, as being the most numerous. The complaint was in all likelihood well founded, though we cannot suspect the distributors of intentional partiality. "It was really just an emulation of love, each party wishing to have their own poor taken care of in the best manner" [Olshausen].
the daily ministration—the daily distribution of alms or of food, probably the latter.
2-4. the multitude—the general body of the disciples.
It is not reason—The word expresses dislike; that is "We cannot submit."
to leave the word of God—to have our time and attention withdrawn from preaching; which, it thus appears, they regarded as their primary duty.
to serve tables—oversee the distribution of provisions.
3. look ye out among you—that is, ye, "the multitude," from among yourselves.
seven men of honest report—good reputation (Ac 10:22; 1Ti 3:7).
full of the Holy Ghost—not full of miraculous gifts, which would have been no qualification for the duties required, but spiritually gifted (although on two of them miraculous power did rest).
and wisdom—discretion, aptitude for practical business.
whom we may appoint—for while the election was vested in the Christian people, the appointment lay with the apostles, as spiritual rulers.
4. we will give ourselves to prayer—public prayer, as along with preaching their great work.
5. Stephen, &c.—As this and the following names are all Greek, it is likely they were all of the "Grecian" class, which would effectually restore mutual confidence.
6. when they had prayed, they laid their hands on them—the one proclaiming that all official gifts flowed from the Church's glorified Head, the other symbolizing the communication of these to the chosen office-bearers through the recognized channels.
7. word of God increased … disciples multiplied in Jerusalem greatly—prosperity crowning the beautiful spirit which reigned in this mother community.
a great company of the priests were obedient, &c.—This was the crowning triumph of the Gospel, whose peaceful prosperity was now at its greatest height. After Stephen's teaching and trial made it clear that sacerdotal interests could not stand with the Gospel, such priestly accessions became rare indeed. Note (1) how easily misunderstandings may arise among the most loving and devoted followers of the Lord Jesus: but (2) How quickly and effectually such misunderstandings may be healed, where honest intentions, love, and wisdom reign: (3) What a beautiful model for imitation is furnished by the class here complained of, who, though themselves the majority, chose the new office-bearers from amongst the complaining minority! (4) How superior to the lust of power do the apostles here show themselves to be, in not only divesting themselves of the immediate superintendence of temporal affairs in the Christian community, but giving the choice of those who were to be entrusted with it to the disciples at large! (5) How little of formal organization did the apostles give to the Church at first, and when an emergency arose which demanded something more, how entirely was the remedy suggested by the reason of the thing! (6) Though the new office-bearers are not expressly called Deacons here, it is universally admitted that this was the first institution of that order in the Church; the success of the expedient securing its permanency, and the qualifications for "the office of a Deacon" being laid down in one of the apostolical Epistles immediately after those of "a Bishop" (1Ti 3:8-13).
Ac 6:8-15. Stephen Arraigned before the Sanhedrin.
8. And Stephen, &c.—The foregoing narrative seems to be only an introduction to what follows.
full of faith—rather, "of grace," as the best manuscripts read.
9, 10. synagogue of the Libertines—Jewish freedmen; manumitted Roman captives, or the children of such, expelled from Rome (as appears from Josephus and Tacitus), and now residing at Jerusalem.
Cyrenians—Jews of Cyrene, in Libya, on the coast of Africa.
them of Cilicia—amongst whom may have been Saul of Tarsus (Ac 7:58; 21:39).
and of Asia—(See on Ac 16:6).
10. not able to resist the wisdom and the spirit by which he spake—What he said, and the power with which he spake it, were alike resistless.
11-14. blasphemous words against Moses—doubtless referring to the impending disappearance of the whole Mosaic system.
and against God—This must refer to the supreme dignity and authority which he claimed for Christ, as the head of that new economy which was so speedily to supersede the old (compare Ac 7:56, 59, 60).
15. as … the face of an angel—a play of supernatural radiance attesting to all who beheld his countenance the divine calm of the spirit within.