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In this chapter we have, I. The discontent that was among the disciples about the distribution of the public charity (Act 6:1). II. The election and ordination of seven men, who should take care of that matter, and ease the apostles of the burden (Act 6:2-6). III. The increase of the church, by the addition of many to it (Act 6:7). IV. A particular account of Stephen, one of the seven. 1. His great activity for Christ (Act 6:8). 2. The opposition he met with from the enemies of Christianity, and his disputes with them (Act 6:9, Act 6:10). 3. The convening of him before the great sanhedrim, and the crimes laid to his charge (Act 6:11-14). 4. God's owning him upon his trial (Act 6:15).

And in those days, when the number of the disciples was multiplied,.... From an hundred and twenty to three thousand more, from thence to five thousand more, and after that a multitude of men and women were added, and still they were increasing; see Act 1:15 Act 2:41. This increase of the disciples agrees with what Maimonides says (z), before observed, that "in the days of Gamaliel, , "the heretics were multiplied in Israel".'' The word "disciples" was a common name to all Christians, to all that believed in Christ, and was the name they went by, before they were called Christians, Act 11:26 there arose a murmuring of the Grecians, or Hellenists, against the Hebrews; by the Hebrews are meant the Jews that dwelt in Judea, and were the inhabitants of that country, and chiefly of Jerusalem, who spoke the Hebrew, or rather the Syriac language; and by the Grecians, or Hellenists, are meant, not the Greeks that were proselyted to the Jewish religion, though there might be some few among them; but Jews who were born, and had dwelt, in some parts of Greece, and spoke the Greek language, and used the Septuagint version of the Bible; between these two a murmuring arose, a complaint was made by one against the other: so that, as it appears from the instance of Ananias and Sapphira, that this first and pure Gospel church was not free from hypocrites; it is also manifest, that though they were at first so united and harmonious in their affections and judgments, yet they were not always clear of feuds, animosities, and contentions; Satan bestirred himself, and got footing among them, as he commonly does where the Gospel is preached, and there is an increase of it: the reason of this uneasiness was, because their widows were neglected in the daily ministration; that is, they had not that distributed which was necessary for them, nor so much as the Hebrew widows; they complained of partiality, as if because the Hebrew widows were the natives of the country, and might be nearly related to many of the community, that therefore they were more regarded and better supplied every day, than their widows were, whose husbands had dwelt in foreign lands, and were not so well known, and had fewer acquaintance and relations; for it seems the ministration or distribution was made every day: and such a practice obtained among the Jews in common, who used to collect every day for the poor, and give it daily to them. Maimonides (a) speaks of it in this manner; "they appoint collectors, who receive "every day", from every court, a piece of bread, or any sort of food, or fruit, or money, from whomsoever that offers freely for the time; and they divide that which is collected, "in the evening", among the poor, and they give to every poor person of it "his daily sustenance"; and this is called "Tamchui", or "the alms dish".'' And from hence the apostles might take up this custom, and follow it. The Ethiopic version renders it, "because they saw their widows minister", or "employed daily"; as if the complaint was, that their widows were too much made use of, and obliged to more frequent and to harder service in taking care of the poor, the sick, and helpless, than the other widows were, who had not their share of labour with them, but lived more at ease. Though others rather think the murmur was, because the Grecian widows were not taken into the number, and employed in taking care of the poor, as the Hebrew widows were; but the sense first given, of not having so good a share in the distribution, seems to be the best. (z) Hilchot Tephilla, c. 2. sect. 1. (a) Hilchot Mattanot Annayim, c. 9. sect. 2.

Then there arose certain of the synagogue,.... Being filled with indignation at the doctrine of Stephen, and with envy at his miracles, they rose up in great wrath, and warmly opposed him: and they be longed to that synagogue which is called the synagogue of the libertines; or free men: it is a Roman name, and signifies the sons of free men; and these were either the sons of such Jews, who of servants, or slaves, had been made "free men"; or rather such Jews whose parents were born free, or had obtained their freedom at Rome, or in some free city under the Roman government, as Paul at Tarsus; since it is not so easy to account for it, that there should be a peculiar synagogue for the former, whereas there might be for the latter, seeing they could not speak the language of the native Jews. The Arabic version reads, "of the Corinthians", as if they were the Jews from Corinth: and some have thought the word "Libertines" to be the name of a nation or people, as well as the names that follow; and some think it designs the Lybians or Lybistines in Africa; but neither of these is likely: and Cyrenians: natives of the city or country of Cyrene, from whence were many Jews; see Act 2:10 such as Simon the Cyrenian, the father of Alexander, and Rufus, who carried the cross of Christ after him, Mar 15:21 these, with those that follow, either belonged to the same synagogue with the Libertines, or rather they severally had distinct synagogues: and this will not seem strange, when it is said (g), that there were in Jerusalem four hundred and eighty synagogues; though it is elsewhere said (h) four hundred and sixty: and Alexandrians; for that there were a peculiar synagogue of these at Jerusalem is certain; for there is express mention made of it in Jewish writings (i). "It happened to R. Eleazar bar Tzadok, that he bought "the synagogue of the Alexandrians", which was at Jerusalem, and he did with it whatever he pleased.'' And that they should have a synagogue at Jerusalem need not be wondered at, when there was such an intercourse and correspondence between Jerusalem and Alexandria: it is said (k), "the house of Garmu were expert in making of the shewbread, and they would not teach it; the wise men sent and fetched workmen from Alexandria in Egypt, and they knew how to bake as well as they.----The house or family of Abtines were expert in the business of the incense, and they would not teach it; the wise men sent and fetched workmen from Alexandria in Egypt, and they knew how to mix the spices as well as they.'' Again it is said (l), "there was a brass cymbal in the sanctuary, and it was cracked, and the wise men sent and brought workmen from Alexandria in Egypt, and they mended it---and there was a mortar in which they beat spices, and it was cracked, and the wise men sent and fetched workmen from Alexandria, and they mended it.'' Hence many of them doubtless settled here, and had a synagogue of their own: and of them of Cilicia; the metropolis of which country was Tarsus, Act 21:39. I make no doubt of it, that Saul of Tarsus was among them, or belonged to this synagogue, and was one of the fierce disputants with Stephen; at least violently opposed him, since he afterwards held the clothes of those that stoned him; we read (m) of , which I should be tempted to render, the "synagogue of the Tarsians", the same with the Cilicians here; but that it is elsewhere said (n), that "it happened to the synagogue of the Tursians, which was at Jerusalem, that they sold it to R. Eliezer, and he did all his business in it.'' Where the gloss explains the word "Tursians" by "brass founders"; and it seems to design the same synagogue with that of the Alexandrians, who may be so called, because many of them wrought in brass, as appears from a citation above. There was a synagogue of these Tarsians at Lud, or Lydda (o): it is added, and of Asia; that is, the less; which joined to Cilicia, and in which were great numbers of Jews; see Act 21:27 this clause is left out in the Alexandrian copy: at Jerusalem, there were synagogues for the Jews of different nations; as here in London, are places of worship for protestants of several countries; as French, Dutch, Germans, Danes, Swedes, &c. Now several persons out of these synagogues, met together in a body, disputing with Stephen; about the doctrine he preached, and the miracles he wrought, and by what authority he did these things. (g) T. Hieros, Megilla. fol. 73. 4. Echa Rabbati, fol. 52. 1. (h) T. Hieros, Cetubot. fol. 35. 3. (i) Juchasin, fol. 26. 2. e Talmud. Hieros. Megilla, fol. 73. 4. (k) T. Bab. Yoma, fol. 38. 1. & Hieros. Yoma, fol. 41. 1. (l) T. Bab. Erachin, fol. 10. 2. (m) T. Hieros. Shekalim, fol. 47. 1. (n) T. Bab. Megilla, fol. 26. 1. (o) Vajikra Rabba, sect. 35. fol. 175. 3.

Again he uses the phrase of "rising up" to denote their exasperation and wrath. Here we have a great multitude. And observe the difference in the form of accusation: for since Gamaliel had stopped them from finding fault on the former plea, they bring in another charge. The synagogues were diverse: to wit, "Of the Libertines": "of the Cyrenians, i.e. those in the parts beyond Alexandria, of the Alexandrians," etc. There also they seem to have had synagogues according to their different nations; for many stayed behind there, that they might not be obliged to be continually travelling. The Libertines perhaps were freedmen of the Romans. As there were many foreigners dwelling there, so they had their synagogues, where the Law was to be read.

He says that their frenzy and momentum rose again and that they were not only roused against themselves but also would soon debate and sophisticate with another crowd, perhaps Libertines, and Alexandrians, and Cyrenaicans, and Cilicians, and Asians. And just as the discussion proceeds through another crowd, so likewise the accusation through others, and the plot of tricksters and desperate men. For, being prevented by Gamaliel from attempting anything against the apostles, and having nothing to charge against them, they now attack Stephen with slander, having missed the debate held in the clubs of talkers, and he says they perhaps call the Romans Libertines, having styled themselves after Livia the wife of Augustus, since the woman was also visible and especially loved for her virtue by Augustus. Indeed she herself lived on in return, persistently attending upon the tomb of Augustus.

In another way: the Libertines and Cyrenians from beyond Alexandria, since they were thought to surpass the Jews in sophistry. Therefore various synagogues were stationed in Jerusalem according to nations. And they had places set apart for the reading of the laws of Moses. For many of those who came up to Jerusalem to worship, especially at the Passover, which it was not lawful to celebrate outside Jerusalem, lodged there. So that, in order not to be compelled to emigrate from their homelands, they frequented Jerusalem and ministered there. The freedmen of the Romans were called Libertines. And when Stephen therefore despised them, as men hardened in heart and unwilling to converse, they, emboldened by their own vanity, were foremost in disputing with him. But to him alone, not to another, one thing: to bring shame upon the signs performed by him from envy, as if they might somehow place him in difficulty; and to those acting as representatives, out of ignorance; the other, that by diverting their discussion toward him they might keep him from attending to the signs. Therefore, when these things were present, and in addition they craftily introduced something against the law, so also all their zeal, he himself, having anticipated their craftiness, did this first, having launched a more combative attack upon them, and by the power of the divine Spirit and wisdom in him he shut them up in confusion; then, when they wanted to reply in a more puzzling fashion, so that they might not even then be intelligible. For this reason their proceedings already became more like robbery. And he himself most plainly attacked them through their desires. What was this? The abolition of the law. He did not say these things, but he routed them. For if he had spoken openly, they would not have needed false witnesses. Which outcome was the desired end for him, but for them he stored up destruction.

However, there arose some from the synagogue called the Libertines and Cyrenians, etc. And in the Greek text, the name Libertines is written. Now, libertini are called the sons of freedmen, that is, those who, after servitude, were freed and granted liberty. It is therefore evident that those who first rebelled against the faith of Christ were born of a servile stock; who, although they were emancipated from human masters, nonetheless did not cease to be slaves of sin. In their person, the most wicked persecutors of faith and all holiness, namely heretics, are fittingly portrayed, about whom Peter says: "For speaking proud words of vanity, they lure in the lusts of the flesh those who have barely escaped, those who walk in error, promising them liberty, while they themselves are slaves of corruption" (2 Peter 2). This servitude is, of course, opposed to the liberty of the Spirit, which the Bereans had, about whom it is said in praise while Paul and Silas preached: "These were more noble than those in Thessalonica, who received the word with all eagerness, daily examining the Scriptures."

"They entered into a dispute with Stephen." In irritation and anger they argue in order to force him to say something. And he, perhaps, was speaking very openly and was talking about the cessation of the law, or rather, he was not speaking directly but hinting, because if he had spoken clearly, these "certain ones" would have had no need for false witnesses. But notice: he does not take upon himself the right to teach, but is compelled to do so by those who argue with him.

The Hellenistic Jews complain against the Hebrews, that their widows were neglected in the daily ministration, Act 6:1. To remedy the evil complained of, the apostles appoint seven deacons to superintend the temporal affairs of the Church, Act 6:2-6. The progress of the word of God in Jerusalem, Act 6:7. Stephen, one of the deacons, becomes very eminent, and confounds various Jews of the synagogues of the Libertines, etc., Act 6:8-10. They suborn false witnesses against him, to get him put to death, Act 6:11-14. He appears before the council with an angelic countenance, Act 6:15.

The synagogue - of the Libertines, etc. - 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, Act 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 favor 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 (Act 2:10) lived in Libya, and the Alexandrians in the neighborhood 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 ονομα του εθνους, 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 neighborhood, 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 endeavor 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.

FIRST ELECTION OF DEACONS. (Act 6:1-7) 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.

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 (Act 7:58; Act 21:39). and of Asia--(See on Act 16:6).