Acts 6 presents the first internal crisis in the church: Greek-speaking Jewish widows are being overlooked in the daily food distribution. The apostles propose that the community select seven men to manage this practical service, freeing the apostles for prayer and teaching. The seven are chosen, all bearing Greek names, and are commissioned by prayer and the laying on of hands. Stephen, described as full of grace and power, performs great signs and engages in synagogue debates. Unable to refute him, his opponents bring false witnesses who accuse Stephen of speaking against the temple and the law. The chapter ends with Stephen standing before the Sanhedrin, his face appearing like the face of an angel.
What Makes This Chapter Remarkable
The selection of the Seven represents the first organizational development of the church beyond the apostles. All seven have Greek names, suggesting the community addressed the complaint by giving the Hellenists oversight of the distribution — a remarkably generous solution. Stephen emerges as a figure whose theological vision will prove more radical than the apostles' own preaching: his accusers claim he speaks of Jesus destroying the temple and changing Mosaic customs. The description of Stephen's face 'like the face of an angel' echoes Moses' shining face after encountering God (Exodus 34:29-35).
Translation Friction
The term 'Hellenists' (Hellēnistai) versus 'Hebrews' (Hebraioi) likely refers to a linguistic and cultural division within the Jewish-Christian community: Greek-speaking diaspora Jews versus Aramaic-speaking Palestinian Jews. The Seven are traditionally called 'deacons' though Acts never uses that title. The charges against Stephen in verses 13-14 are called 'false' by Luke, yet Stephen's speech in chapter 7 will arguably confirm some of their substance — the relationship between the false charges and Stephen's actual teaching is complex.
Connections
The appointment of the Seven parallels Moses' appointment of elders in Numbers 11:16-17. Stephen's story anticipates and parallels Jesus's passion: false witnesses, a Sanhedrin trial, and a prayer for his persecutors. The Freedmen's synagogue (v. 9) connects to the diaspora communities listed in 2:9-11. The note about priests becoming obedient to the faith (v. 7) represents a remarkable penetration of the gospel into the temple establishment.
Now in those days, as the disciples were increasing in number, a complaint arose from the Hellenists against the Hebrews, because their widows were being overlooked in the daily distribution of food.
KJV And in those days, when the number of the disciples was multiplied, there arose a murmuring of the Grecians against the Hebrews, because their widows were neglected in the daily ministration.
Notes & Key Terms
Translator Notes
The Greek gonguysmos ('complaint, murmuring, grumbling') echoes Israel's murmuring in the wilderness (Exodus 16:7-8, Numbers 11:1). The 'Hellenists' (Hellēnistai) are Greek-speaking Jewish Christians, likely from the diaspora, while the 'Hebrews' (Hebraioi) are Aramaic/Hebrew-speaking Jewish Christians from Palestine. The complaint is specific: widows — the most vulnerable members of ancient society — were being neglected (paretheōrounto, 'overlooked, neglected') in the daily food distribution (diakonia, 'service, ministry'). Growth has created administrative strain.
[TCR Cross-Reference] Quotes Exodus 16:7-8. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.
[TCR Cross-Reference] Quotes Numbers 11:1. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.
So the twelve summoned the full body of the disciples and said, "It is not right for us to neglect the word of God in order to wait on tables.
KJV Then the twelve called the multitude of the disciples unto them, and said, It is not reason that we should leave the word of God, and serve tables.
Notes & Key Terms
Translator Notes
The Twelve convene the entire community (to plēthos tōn mathētōn, 'the full number of the disciples') for a communal decision — this is not top-down decree but participatory governance. The phrase 'wait on tables' (diakonein trapezais) refers to the practical administration of the food distribution. The apostles do not disparage this work but recognize a division of labor: their primary calling is the word of God, not logistics. The verb kataleipsantas ('having neglected, having abandoned') suggests that attempting both was already causing neglect of preaching.
Therefore, brothers, select from among you seven men of good reputation, full of the Spirit and of wisdom, whom we will appoint to this duty.
KJV Wherefore, brethren, look ye out among you seven men of honest report, full of the Holy Ghost and of wisdom, whom we may appoint over this business.
Notes & Key Terms
Translator Notes
The community selects; the apostles appoint (katastēsomen, 'we will install, we will place in charge'). The qualifications are spiritual, not administrative: 'full of the Spirit and of wisdom' (plēreis pneumatos kai sophias). The number seven may echo the tradition of seven elders in Jewish communities, or it may simply be a practical number. The word martyroumenous ('of good reputation, well-attested, testified about') means people whose character is publicly verified.
And we will devote ourselves to prayer and to the ministry of the word."
KJV But we will give ourselves continually to prayer, and to the ministry of the word.
Notes & Key Terms
Translator Notes
The apostles describe their own work using the same word (diakonia, 'ministry, service') used for the food distribution — both are forms of service. The two priorities — prayer (proseuchē) and the ministry of the word (diakonia tou logou) — define the apostolic calling. The verb proskarterēsomen ('we will devote ourselves') is the same word used for the community's devotion in 1:14 and 2:42.
This proposal pleased the whole group, and they chose Stephen, a man full of faith and of the Holy Spirit, and Philip, Prochorus, Nicanor, Timon, Parmenas, and Nicolaus, a convert to Judaism from Antioch.
KJV And the saying pleased the whole multitude: and they chose Stephen, a man full of faith and of the Holy Ghost, and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicolas a proselyte of Antioch:
Notes & Key Terms
Translator Notes
All seven names are Greek, which is remarkable given that the complaint was about Hellenist widows being neglected by Hebrew administrators. The community's solution was to give the Hellenists themselves oversight — a generous and trust-building response. Stephen is singled out with an expanded description: 'full of faith and of the Holy Spirit.' Nicolaus is identified as a prosēlytos ('proselyte, convert') from Antioch — the only non-born-Jew in the list, showing the community's diversity. Antioch will become a major center of the Gentile mission in chapters 11-13.
They presented them before the apostles, who prayed and laid their hands on them.
KJV Whom they set before the apostles: and when they had prayed, they laid their hands on them.
Notes & Key Terms
Translator Notes
The laying on of hands (epethēkan autois tas cheiras) is a biblical gesture of commissioning and empowerment, rooted in Moses' commissioning of Joshua (Numbers 27:18-23) and the Levitical practice of transferring authority. Prayer accompanies the physical gesture, indicating that the power comes from God, not from the apostles' touch. This becomes the standard pattern for church leadership appointment in Acts (cf. 13:3, 14:23).
[TCR Cross-Reference] Quotes Numbers 27:18-23. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.
The word of God kept spreading, and the number of the disciples in Jerusalem increased greatly, and a large number of the priests became obedient to the faith.
KJV And the word of God increased; and the number of the disciples multiplied in Jerusalem greatly; and a great company of the priests were obedient to the faith.
Notes & Key Terms
Translator Notes
This is one of Luke's periodic growth summaries (cf. 9:31, 12:24, 16:5, 19:20). The phrase 'the word of God kept spreading' (ho logos tou theou ēuxanen) personifies the word as a growing, living force. The most striking detail is that 'a large number of priests' (polys te ochlos tōn hiereōn) joined the faith. Given the thousands of priests who served in rotational courses at the temple, even a 'large number' could represent a significant minority. Their conversion represents the gospel's penetration into the heart of the temple establishment.
Stephen, full of grace and power, was performing great wonders and signs among the people.
KJV And Stephen, full of faith and power, did great wonders and miracles among the people.
Notes & Key Terms
Translator Notes
The SBLGNT reads charitos ('grace') rather than pisteōs ('faith') found in some manuscripts. Stephen's ministry goes beyond the food distribution — he is performing 'great wonders and signs' (terata kai sēmeia megala), the same language used for the apostles in 5:12. The Seven are not limited to administrative roles; they are Spirit-empowered ministers in their own right.
But some from the synagogue called the Synagogue of the Freedmen (including Cyrenians, Alexandrians, and people from Cilicia and Asia) rose up and debated with Stephen.
KJV Then there arose certain of the synagogue, which is called the synagogue of the Libertines, and Cyrenians, and Alexandrians, and of them of Cilicia and of Asia, disputing with Stephen.
Notes & Key Terms
Translator Notes
The 'Freedmen' (Libertinōn, from Latin libertinus) were likely descendants of Jews taken to Rome as slaves by Pompey in 63 BC and later freed. These diaspora Jews had their own synagogue in Jerusalem. The list includes Jews from North Africa (Cyrene, Alexandria), Asia Minor (Cilicia, Asia), and Rome — Greek-speaking Jews like Stephen himself. Cilicia is Paul's home province (Tarsus), raising the possibility that Paul was among the debaters. The verb syzētountes ('debating, disputing') indicates formal argument.
But they could not withstand the wisdom and the Spirit with which he was speaking.
KJV And they were not able to resist the wisdom and the spirit by which he spake.
Notes & Key Terms
Translator Notes
Stephen's irrefutability fulfills Jesus's promise in Luke 21:15: 'I will give you a mouth and wisdom that none of your adversaries will be able to withstand or contradict.' The phrase 'the wisdom and the Spirit' (tē sophia kai tō pneumati) echoes the qualifications for the Seven in verse 3. Unable to win the argument, his opponents resort to other means (v. 11).
Then they secretly instigated men who said, "We have heard him speak blasphemous words against Moses and God."
KJV Then they suborned men, which said, We have heard him speak blasphemous words against Moses, and against God.
Notes & Key Terms
Translator Notes
The verb hypebalon ('secretly instigated, suborned, put up to it') indicates a covert operation — the opponents coach false witnesses, exactly as happened at Jesus's trial (Matthew 26:59-60). The charge is twofold blasphemy: against Moses (representing the Torah) and against God. These are the most serious possible accusations in a Jewish context, capable of triggering the death penalty.
They stirred up the people and the elders and the scribes, and they came upon him, seized him, and brought him before the Sanhedrin.
KJV And they stirred up the people, and the elders, and the scribes, and came upon him, and caught him, and brought him to the council,
Notes & Key Terms
Translator Notes
The verb synekinēsan ('stirred up, aroused, incited') indicates a deliberate campaign to turn public opinion against Stephen. For the first time in Acts, 'the people' (ton laon) are part of the opposition — previously the people supported the apostles (4:21, 5:26). The combination of popular anger, elder and scribe involvement, and Sanhedrin proceedings creates a judicial lynching atmosphere.
They produced false witnesses who said, "This man never stops speaking against this holy place and the law.
KJV And set up false witnesses, which said, This man ceaseth not to speak blasphemous words against this holy place, and the law:
Notes & Key Terms
Translator Notes
Luke explicitly labels these as 'false witnesses' (martyras pseudeis), using the same language as Jesus's trial (Matthew 26:60). The charge refines the earlier accusation: Stephen speaks against 'this holy place' (the temple) and 'the law' (the Torah). As with Jesus's trial, the charges likely contain a distorted kernel of truth — Stephen probably did teach that Jesus's coming relativized both temple and law, which his opponents twisted into blasphemy.
For we have heard him say that this Jesus the Nazarene will destroy this place and change the customs that Moses handed down to us."
KJV For we have heard him say, that this Jesus of Nazareth shall destroy this place, and shall change the customs which Moses delivered us.
Notes & Key Terms
Translator Notes
The specific charges are: (1) Jesus will destroy the temple (katalysei ton topon touton) and (2) Jesus will change Mosaic customs (allaxei ta ethē). Both echo charges made against Jesus himself (Mark 14:58, John 2:19). The word ethē ('customs, traditions, practices') refers to the oral and written legal traditions. Stephen's speech in chapter 7 will address both charges, not by denying them outright but by reframing Israel's relationship to temple and law through salvation history.
And gazing at him, all who sat in the Sanhedrin saw that his face was like the face of an angel.
KJV And all that sat in the council, looking stedfastly on him, saw his face as it had been the face of an angel.
Notes & Key Terms
Translator Notes
The chapter ends with this arresting image: Stephen's face radiates like an angel's. The parallel to Moses is unmistakable — when Moses descended from Sinai after meeting God, his face shone (Exodus 34:29-35). The man accused of speaking against Moses now bears Moses' own mark of divine encounter. The verb atenisantes ('gazing intently') is the same word used repeatedly for intense, fixed attention in Acts. The council sees divine glory on the face of their prisoner but will refuse to recognize what it means.
[TCR Cross-Reference] This verse quotes Exodus 34:29-35 — see the TCR rendering of that passage for the Hebrew source text and translation decisions.