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Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter we have, I. The discontent that was among the disciples about the distribution of the public charity, ver. 1. II. The election and ordination of seven men, who should take care of that matter, and ease the apostles of the burden, ver. 2-6. III. The increase of the church, by the addition of many to it, ver. 7. IV. A particular account of Stephen, one of the seven. 1. His great activity for Christ, ver. 8. 2. The opposition he met with from the enemies of Christianity, and his disputes with them, ver. 9, 10. 3. The convening of him before the great sanhedrim, and the crimes laid to his charge, ver. 11-14. 4. God's owning him upon his trial, ver. 15.
Adam Clarke: Commentary on the Bible - 1831
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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Act 6:1, The apostles, desirous to have the poor regarded for their bodily sustenance, as also careful themselves to dispense the word of God, the food of the soul, Act 6:3, recommend, Act 6:5, and with the church's consent ordain seven chosen men to the office of deaconship; Act 6:7, The word of God pRev_ails, Act 6:8, Stephen, full of faith and the Holy Ghost, confuting those with whom he disputed, is brought before the council, and falsely accused of blasphemy against the law and the temple.
6:16:1: Եւ յաւուրսն յայնոսիկ ՚ի բազմանալ աշակերտացն՝ եղեւ տրտո՛ւնջ Յունացն առ Հեբրայեցիսն. զի արհամարհեա՛լ լինէին ՚ի պաշտամանն հանապազորդի այրիք նոցա[2215]։ [2215] Ոմանք. Յունաց առ Եբրայեցիս... հանապազորդ այրիք։
1. Այն օրերին, երբ աշակերտները բազմացան, յունախօս հրեաները տրտնջացին եբրայախօս հրեաների դէմ, որովհետեւ իրենց այրիները ամենօրեայ նպաստի բաշխման ժամանակ անտեսւում էին:
6 Այն օրերը երբ աշակերտները շատցան, Հելլենացիներու* կողմէ տրտունջ մը եղաւ Եբրայեցիներուն դէմ, վասն զի իրենց որբեւայրիները ամէն օրուան ողորմութեան մատակարարուելուն ատեն անտես կ’ըլլային։
Եւ յաւուրսն յայնոսիկ ի բազմանալ աշակերտացն եղեւ տրտունջ Յունացն առ Հեբրայեցիսն, զի արհամարհեալ լինէին ի պաշտամանն հանապազորդի այրիք նոցա:

6:1: Եւ յաւուրսն յայնոսիկ ՚ի բազմանալ աշակերտացն՝ եղեւ տրտո՛ւնջ Յունացն առ Հեբրայեցիսն. զի արհամարհեա՛լ լինէին ՚ի պաշտամանն հանապազորդի այրիք նոցա[2215]։
[2215] Ոմանք. Յունաց առ Եբրայեցիս... հանապազորդ այրիք։
1. Այն օրերին, երբ աշակերտները բազմացան, յունախօս հրեաները տրտնջացին եբրայախօս հրեաների դէմ, որովհետեւ իրենց այրիները ամենօրեայ նպաստի բաշխման ժամանակ անտեսւում էին:
6 Այն օրերը երբ աշակերտները շատցան, Հելլենացիներու* կողմէ տրտունջ մը եղաւ Եբրայեցիներուն դէմ, վասն զի իրենց որբեւայրիները ամէն օրուան ողորմութեան մատակարարուելուն ատեն անտես կ’ըլլային։
zohrab-1805▾ eastern-1994▾ western am▾
6:11: В эти дни, когда умножились ученики, произошел у Еллинистов ропот на Евреев за то, что вдовицы их пренебрегаемы были в ежедневном раздаянии потребностей.
6:1  ἐν δὲ ταῖς ἡμέραις ταύταις πληθυνόντων τῶν μαθητῶν ἐγένετο γογγυσμὸς τῶν ἑλληνιστῶν πρὸς τοὺς ἑβραίους, ὅτι παρεθεωροῦντο ἐν τῇ διακονίᾳ τῇ καθημερινῇ αἱ χῆραι αὐτῶν.
6:1. ΕΝ (In) ΔΕ (moreover) ΤΑΙΣ (unto-the-ones) ΗΜΕΡΑΙΣ (unto-days) ταύταις (unto-the-ones-these) πληθυνόντων ( of-increasing ) τῶν (of-the-ones) μαθητῶν (of-learners) ἐγένετο ( it-had-became ) γογγυσμὸς (a-murmuring-of) τῶν (of-the-ones) Ἑλληνιστῶν (of-Hellenists) πρὸς (toward) τοὺς (to-the-ones) Ἐβραίους ( to-Heber-belonged ) ὅτι (to-which-a-one) παρεθεωροῦντο (they-were-being-surveiled-beside-unto) ἐν (in) τῇ (unto-the-one) διακονίᾳ (unto-a-raising-through-unto) τῇ (unto-the-one) καθημερινῇ (unto-dayed-down-belonged-to) αἱ (the-ones) χῆραι ( bereaved ) αὐτῶν. (of-them)
6:1. in diebus autem illis crescente numero discipulorum factus est murmur Graecorum adversus Hebraeos eo quod dispicerentur in ministerio cotidiano viduae eorumAnd in those days, the number of the disciples increasing, there arose a murmuring of the Greeks against the Hebrews, for that their widows were neglected in the daily ministration.
1. Now in these days, when the number of the disciples was multiplying, there arose a murmuring of the Grecian Jews against the Hebrews, because their widows were neglected in the daily ministration.
6:1. 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.
6:1. In those days, as the number of disciples was increasing, there occurred a murmuring of the Greeks against the Hebrews, because their widows were treated with disdain in the daily ministration.
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:

1: В эти дни, когда умножились ученики, произошел у Еллинистов ропот на Евреев за то, что вдовицы их пренебрегаемы были в ежедневном раздаянии потребностей.
6:1  ἐν δὲ ταῖς ἡμέραις ταύταις πληθυνόντων τῶν μαθητῶν ἐγένετο γογγυσμὸς τῶν ἑλληνιστῶν πρὸς τοὺς ἑβραίους, ὅτι παρεθεωροῦντο ἐν τῇ διακονίᾳ τῇ καθημερινῇ αἱ χῆραι αὐτῶν.
6:1. in diebus autem illis crescente numero discipulorum factus est murmur Graecorum adversus Hebraeos eo quod dispicerentur in ministerio cotidiano viduae eorum
And in those days, the number of the disciples increasing, there arose a murmuring of the Greeks against the Hebrews, for that their widows were neglected in the daily ministration.
6:1. 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.
6:1. In those days, as the number of disciples was increasing, there occurred a murmuring of the Greeks against the Hebrews, because their widows were treated with disdain in the daily ministration.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: "В сии дни..." - неопределенное хронологическое указание, во всяком случае дающее заключить о не столь отдаленной близости описываемых событий к предыдущему.

"У Еллинистов... на Евреев...", т. е. между христианами из еллинистов и евреев. Еллинисты - это иудеи, жившие в разных странах языческого (греко-римского) мира и говорившие на общераспространенном тогда греческом языке. Многие из них были прозелитами, т. е. принявшими иудейскую веру язычниками. Еллинисты иногда переселялись из языческих стран на жительство в Палестину и Иерусалим и во всяком случае считали своим долгом путешествовать в Иерусалим на праздники, оставаясь здесь на более или менее продолжительное время, а иногда пребывая подолгу здесь по своим торговым и другим делам. Из них-то многие вступили и в христианство, вполне подготовленные к его принятию. Под именем евреев здесь разумеются христиане из коренных постоянных иудеев - уроженцев Палестины, говорившие языком еврейским.

"В ежедневном раздаянии потребностей..." - en th diakonia th kaqhmerinh - слав.: "во вседневном служении", как видно из дальнейшего, это было служение трапезам, т. е. снабжение нуждающихся пищею и другими потребностями на общих трапезах (II:46), устроявшихся, вероятно, в разных частях города, в местах общественных собраний христиан. При этом-то и показалось еллинистам, что вдовы их пренебрегаются. Пренебрежение это, конечно, зависело не от самих апостолов, а, очевидно, от подчиненных им непосредственных распорядителей дела. Св. Златоуст полагает также, что "это происходило не от недоброжелательства, но, вероятно, от невнимательности по причине многолюдства..., ибо в таком случае не может не быть затруднения". Возможно, что тут сказался отличавший палестинских евреев дух некоторого превозношения пред еллинистами, более близко соприкасавшимися нечистой языческой среде, чего не мог, как видно, сгладить даже высокий дух христианства в первом обществе Иерусалимском. Как бы то ни было, пренебрежение еллинистских вдовиц было на лицо и вызвало неудовольствие, опасность которого, быть может, более важная, чем внешние преследования, столь мудро устраняется апостолами в корне, с самого начала.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Appointment of Deacons.
1 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. 2 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. 3 Wherefore, brethren, look ye out among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business. 4 But we will give ourselves continually to prayer, and to the ministry of the word. 5 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: 6 Whom they set before the apostles: and when they had prayed, they laid their hands on them. 7 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.

Having seen the church's struggles with her enemies, and triumphed with her in her victories, we now come to take a view of the administration of her affairs at home; and here we have,

I. An unhappy disagreement among some of the church-members, which might have been of ill consequence, but was prudently accommodated and taken up in time (v. 1): When the number of the disciples (for so Christians were at first called, learners of Christ) was multiplied to many thousands in Jerusalem, there arose a murmuring.

1. It does our hearts good to find that the number of the disciples is multiplied, as, no doubt, it vexed the priests and Sadducees to the heart to see it. The opposition that the preaching of the gospel met with, instead of checking its progress, contributed to the success of it; and this infant Christian church, like the infant Jewish church in Egypt, the more it was afflicted, the more it multiplied. The preachers were beaten, threatened, and abused, and yet the people received their doctrine, invited, no doubt, thereto by their wonderful patience and cheerfulness under their trials, which convinced men that they were borne up and carried on by a better spirit than their own.

2. Yet it casts a damp upon us to find that the multiplying of the disciples proves an occasion of discord. Hitherto they were all with one accord. This had been often taken notice of to their honour; but now that they were multiplied, they began to murmur; as in the old world, when men began to multiply, they corrupted themselves. Thou hast multiplied the nation, and not increased their joy, Isa. ix. 3. When Abraham and Lot increased their families, there was a strife between their herdsmen; so it was here: There arose a murmuring, not an open falling out, but a secret heart-burning.

(1.) The complainants were the Grecians, or Hellenists, against the Hebrews--the Jews that were scattered in Greece, and other parts, who ordinarily spoke the Greek tongue, and read the Old Testament in the Greek version, and not the original Hebrew, many of whom being at Jerusalem at the feast embraced the faith of Christ, and were added to the church, and so continued there. These complained against the Hebrews, the native Jews, that used the original Hebrew of the Old Testament. Some of each of these became Christians, and, it seems, their joint-embracing of the faith of Christ did not prevail, as it ought to have done, to extinguish the little jealousies they had one of another before their conversion, but they retained somewhat of that old leaven; not understanding, or not remembering, that in Christ Jesus there is neither Greek nor Jew, no distinction of Hebrew and Hellenist, but all are alike welcome to Christ, and should be, for his sake, dear to one another.

(2.) The complaint of these Grecians was that their widows were neglected in the daily administration, that is in the distribution of the public charity, and the Hebrew widows had more care taken of them. Observe, The first contention in the Christian church was about a money-matter; but it is a pity that the little things of this world should be makebates among those that profess to be taken up with the great things of another world. A great deal of money was gathered for the relief of the poor, but, as often happens in such cases, it was impossible to please every body in the laying of it out. The apostles, at whose feet it was laid, did their best to dispose of it so as to answer the intentions of the donors, and no doubt designed to do it with the utmost impartiality, and were far from respecting the Hebrews more than the Grecians; and yet here they are complained to, and tacitly complained of, that the Grecian widows were neglected; though they were as real objects of charity, yet they had not so much allowed them, or not to so many, or not so duly paid them, as the Hebrews. Now, [1.] Perhaps this complaint was groundless and unjust, and there was no cause for it; but those who, upon any account, lie under disadvantages (as the Grecian Jews did, in comparison with those that were Hebrews of the Hebrews) are apt to be jealous that they are slighted when really they are not so; and it is the common fault of poor people that, instead of being thankful for what is given them, they are querulous and clamorous, and apt to find fault that more is not given them, or that more is given to others than to them; and there are envy and covetousness, those roots of bitterness, to be found among the poor as well as among the rich, notwithstanding the humbling providences they are under, and should accommodate themselves to. But, [2.] We will suppose there might be some occasion for their complaint. First, Some suggest that though their other poor were well provided for, yet their widows were neglected, because the managers governed themselves by an ancient rule which the Hebrews observed, that a widow was to be maintained by her husband's children. See 1 Tim. v. 4. But, Secondly, I take it that the widows are here put for all the poor, because many of those that were in the church-book, and received alms, were widows, who were well provided for by the industry of their husbands while they lived, but were reduced to straits when they were gone. As those that have the administration of public justice ought in a particular manner to protect widows from injury (Isa. i. 17; Luke xviii. 3); so those that have the administration of public charity ought in a particular manner to provide for widows what is necessary. See 1 Tim. v. 3. And observe, The widows here, and the other poor, had a daily ministration; perhaps they wanted forecast, and could not save for hereafter, and therefore the managers of the fund, in kindness to them, gave them day by day their daily bread; they lived from hand to mouth. Now, it seems, the Grecian widows were, comparatively, neglected. Perhaps those that disposed of the money considered that there was more brought into the fund by the rich Hebrews than by the rich Grecians, who had not estates to sell, as the Hebrews had, and therefore the poor Grecians should have less out of the fund; this, though there was some tolerant reason for it, they thought hard and unfair. Note, In the best-ordered church in the world there will be something amiss, some mal--administration or other, some grievances, or at least some complaints; those are the best that have the least and the fewest.

II. The happy accommodating of this matter, and the expedient pitched upon for the taking away of the cause of this murmuring. The apostles had hitherto the directing of the matter. Applications were made to them, and appeals in cases of grievances. They were obliged to employ persons under them, who did not take all the care they might have taken, nor were so well fortified as they should have been against temptations to partiality; and therefore some persons must be chosen to manage this matter who have more leisure to attend to it than the apostles had, and were better qualified for the trust than those whom the apostles employed were. Now observe,

1. How the method was proposed by the apostles: They called the multitude of the disciples unto them, the heads of the congregations of Christians in Jerusalem, the principal leading men. The twelve themselves would not determine any thing without them, for in multitude of counsellors there is safety; and in an affair of this nature those might be best able to advise who were more conversant in the affairs of this life than the apostles were.

(1.) The apostles urge that they could by no means admit so great a diversion, as this would be, from their great work (v. 2): It is not reasonable that we should leave the word of God and serve tables. The receiving and paying of money was serving tables, too like the tables of the money-changers in the temple. This was foreign to the business which the apostles were called to. They were to preach the word of God; and though they had not such occasion to study for what they preached as we have (it being given in that same hour what they should speak), yet they thought that was work enough for a whole man, and to employ all their thoughts, and cares, and time, though one man of them was more than ten of us, than ten thousand. If they serve tables, they must, in some measure, leave the word of God; they could not attend their preaching work so closely as they ought. Pectora nostra duas non admittentia curas--These minds of ours admit not of two distinct anxious employments. Though this serving of tables was for pious uses, and serving the charity of rich Christians and the necessity of poor Christians, and in both serving Christ, yet the apostles would not take so much time from their preaching as this would require. They will no more be drawn from their preaching by the money laid at their feet than they will be driven from it by the stripes laid on their backs. While the number of the disciples was small, the apostles might manage this matter without making it any considerable interruption to their main business; but, now that their number was increased, they could not do it. It is not reason, ouk areston estin--it is not fit, or commendable, that we should neglect the business of feeding souls with the bread of life, to attend the business of relieving the bodies of the poor. Note, Preaching the gospel is the best work, and the most proper and needful that a minister can be employed in, and that which he must give himself wholly to (1 Tim. iv. 15), which that he may do, he must not entangle himself in the affairs of this life (2 Tim. ii. 4), no, not in the outward business of the house of God, Neh. xi. 16.

(2.) They therefore desire that seven men might be chosen, well qualified for the purpose, whose business it should be to serve tables, diakonein trapezais--to be deacons to the tables, v. 2. The business must be minded, must be better minded than it had been, and than the apostles could mind it; and therefore proper persons must be occasionally employed in the word, and prayer, were not so entirely devoted to it as the apostles were; and these must take care of the church's stock--must review, and pay, and keep accounts--must buy those things which they had need of against the feast (John xiii. 29), and attend to all those things which are necessary in ordine ad spiritualia--in order to spiritual exercises, that every thing might be done decently and in order, and no person nor thing neglected. Now,

[1.] The persons must be duly qualified. The people are to choose, and the apostles to ordain; but the people have no authority to choose, nor the apostles to ordain, men utterly unfit for the office: Look out seven men; so many they thought might suffice for the present, more might be added afterwards if there were occasion. These must be, First, Of honest report, men free from scandal, that were looked upon by their neighbours as men of integrity, and faithful men, well attested, as men that might be trusted, not under a blemish for any vice, but, on the contrary, well spoken of for every thing that is virtuous and praiseworthy; martyroumenous--men that can produce good testimonials concerning their conversation. Note, Those that are employed in any office in the church ought to be men of honest report, of a blameless, nay, of an admirable character, which is requisite not only to the credit of their office, but to the due discharge of it. Secondly, They must be full of the Holy Ghost, must be filled with those gifts and graces of the Holy Ghost which were necessary to the right management of this trust. They must not only be honest men, but they must be men of ability and men of courage; such as were to be made judges in Israel (Exod. xviii. 21), able men, fearing God; men of truth, and hating covetousness; and hereby appearing to be full of the Holy Ghost. Thirdly, They must be full of wisdom. It was not enough that they were honest, good men, but they must be discreet, judicious men, that could not be imposed upon, and would order things for the best, and with consideration: full of the Holy Ghost, and wisdom, that is, of the Holy Ghost as a Spirit of wisdom. We find the word of wisdom given by the Spirit, as distinct form the word of knowledge by the same Spirit, 1 Cor. xii. 8. Those must be full of wisdom who are entrusted with public money, that it may be disposed of, not only with fidelity, but with frugality.

[2.] The people must nominate the persons: "Look you out among yourselves seven men; consider among yourselves who are the fittest for such a trust, and whom you can with the most satisfaction confide in." They might be presumed to know better, or at least were fitter to enquire, what character men had, than the apostles; and therefore they are entrusted with the choice.

[3.] They apostles will ordain them to the service, will give them their charge, that they may know what they have to do and make conscience of doing it, and give them their authority, that the persons concerned may know whom they are to apply to, and submit to, in affairs of that nature: Men, whom we may appoint. In many editions of our English Bibles there has been an error of the press here; for they have read it, whom ye may appoint, as if the power were in the people; whereas it was certainly in the apostles: whom we may appoint over this business, to take care of it, and to see that there be neither waste nor want.

(3.) The apostles engage to addict themselves wholly to their work as ministers, and the more closely if they can but get fairly quit of this troublesome office (v. 4): We will give ourselves continually to prayer, and to the ministry of the word. See here, [1.] What are the two great gospel ordinances--the word, and prayer; by these two communion between God and his people is kept up and maintained; by the word he speaks to them, and by prayer they speak to him; and these have a mutual reference to each other. By these two the kingdom of Christ must be advanced, and additions made to it; we must prophesy upon the dry bones, and then pray for a spirit of life from God to enter into them. By the word and prayer other ordinances are sanctified to us, and sacraments have their efficacy. [2.] What is the great business of gospel ministers--to give themselves continually to prayer, and to the ministry of the word; they must still be either fitting and furnishing themselves for those services, or employing themselves in them; either publicly or privately; in the stated times, or out of them. They must be God's mouth to the people in the ministry of the word, and the people's mouth to God in prayer. In order to the conviction and conversion of sinners, and the edification and consolation of saints, we must not only offer up our prayers for them, but we must minister the word to them, seconding our prayers with our endeavours, in the use of appointed means. Nor must we only minister the word to them, but we must pray for them, that it may be effectual; for God's grace can do all without our preaching, but our preaching can do nothing without God's grace. The apostles were endued with extraordinary gifts of the Holy Ghost, tongues and miracles; and yet that to which they gave themselves continually was preaching and praying, by which they might edify the church: and those ministers, without doubt, are the successors of the apostles (not in the plenitude of the apostolical power--those are daring usurpers who pretend to this, but in the best and most excellent of the apostolical works) who give themselves continually to prayer, and to the ministry of the word; and such Christ will always be with, even to the end of the world.

2. How this proposal was agreed to, and presently put in execution, by the disciples. It was not imposed upon them by an absolute power, though they might have been bold in Christ to do this (Philem. 8), but proposed, as that which was highly convenient, and then the saying pleased the whole multitude, v. 5. It pleased them to see the apostles so willing to have themselves discharged from intermeddling in secular affairs, and to transmit them to others; it pleased them to hear that they would give themselves to the word and prayer; and therefore they neither disputed the matter nor deferred the execution of it.

(1.) They pitched upon the persons. It is not probable that they all cast their eye upon the same men. Everyone had his friend, whom he thought well of. But the majority of votes fell upon the persons here named; and the rest both of the candidates and the electors acquiesced, and made no disturbance, as the members of societies in such cases ought to do. An apostle, who was an extraordinary officer, was chosen by lot, which is more immediately the act of God; but the overseers of the poor were chosen by the suffrage of the people, in which yet a regard is to be had to the providence of God, who has all men's hearts and tongues in his hand. We have a list of the persons chosen. Some think they were such as were before of the seventy disciples; but this is not likely, for they were ordained by Christ himself, long since, to preach the gospel; and there was not more reason that they should leave the word of God to serve tables than that the apostles should. It is therefore more probable that they were of those that were converted since the pouring out of the Spirit; for it was promised to all that would be baptized that they should receive the gift of the Holy Ghost; and the gift, according to that promise, is that fulness of the Holy Ghost which was required in those that were to be chosen to this service. We may further conjecture, concerning these seven, [1.] That they were such as had sold their estates, and brought the money into the common stock; for cæteris paribus--other things being equal, those were fittest to be entrusted with the distribution of it who had been most generous in the contribution to it. [2.] That these seven were all of the Grecian or Hellenist Jews, for they have all Greek names, and this would be most likely to silence the murmurings of the Grecians (which occasioned this institution), to have the trust lodged in those that were foreigners, like themselves, who would be sure not to neglect them. Nicolas, it is plain, was one of them, for he was a proselyte of Antioch; and some think the manner of expression intimates that they were all proselytes of Jerusalem, as he was of Antioch. The first named is Stephen, the glory of these septemviri, a man full of faith and of the Holy Ghost; he had a strong faith in the doctrine of Christ, and was full of it above most; full of fidelity, full of courage (so some), for he was full of the Holy Ghost, of his gifts and graces. He was an extraordinary man, and excelled in every thing that was good; his name signifies a crown. Phillip is put next, because he, having used this office of a deacon well, thereby obtained a good degree, and was afterwards ordained to the office of an evangelist, a companion and assistant to the apostles, for so he is expressly called, ch. xxi. 8. Compare Eph. iv. 11. And his preaching and baptizing (which we read of ch. viii. 12) were certainly not as a deacon (for it is plain that that office was serving tables, in opposition to the ministry of the word), but as an evangelist; and, when he was preferred to that office, we have reason to think he quitted this office, as incompatible with that. As for Stephen, nothing we find done by him proves him to be a preacher of the gospel; for he only disputes in the schools, and pleads for his life at the bar, v. 9, and ch. vii. 2. The last named is Nicolas, who, some say, afterwards degenerated (as the Judas among these seven) and was the founder of the sect of the Nicolaitans which we read of (Rev. ii. 6, 15), and which Christ there says, once and again, was a thing he hated. But some of the ancients clear him from this charge, and tell us that, though that vile impure sect denominated themselves from him, yet it was unjustly, and because he only insisted much upon it that those that had wives should be as though they had none, thence they wickedly inferred that those that had wives should have them in common, which therefore Tertullian, when he speaks of the community of goods, particularly excepts: Omnia indiscreta apud nos, præter uxores--All things are common among us, except our wives.--Apol. cap, 39.

(2.) The apostles appointed them to this work of serving tables for the present, v. 6. The people presented them to the apostles, who approved their choice, and ordained them. [1.] They prayed with them, and for them, that God would give them more and more of the Holy Ghost and of wisdom--that he would qualify them for the service to which they were called, and own them in it, and make them thereby a blessing to the church, and particularly to the poor of the flock. All that are employed in the service of the church ought to be committed to the conduct of the divine grace by the prayers of the church. [2.] They laid their hands on them, that is, they blessed them in the name of the Lord, for laying on hands was used in blessing; so Jacob blessed both the sons of Joseph; and, without controversy, the less is blessed of the greater (Heb. vii. 7); the deacons are blessed by the apostles, and the overseers of the poor by the pastors of the congregation. Having by prayer implored a blessing upon them, they did by the laying on of hands assure them that the blessing was conferred in answer to the prayer; and this was giving them authority to execute that office, and laying an obligation upon the people to be observant of them therein.

III. The advancement of the church hereupon. When things were thus put into good order in the church (grievances were redressed and discontents silenced) then religion got ground, v. 7. 1. The word of God increased. Now that the apostles resolved to stick more closely than ever to their preaching, it spread the gospel further, and brought it home with the more power. Ministers disentangling themselves from secular employments, and addicting themselves entirely and vigorously to their work, will contribute very much, as a means, to the success of the gospel. The word of God is said to increase as the seed sown increases when it comes up again thirty, sixty, a hundred fold. 2. Christians became numerous: The number of the disciples multiplied in Jerusalem greatly. When Christ was upon earth, his ministry had least success in Jerusalem; yet now that city affords most converts. God has his remnant even in the worst of places. 3. A great company of the priests were obedient to the faith. Then is the word and grace of God greatly magnified when those are wrought upon by it that were least likely, as the priests here, who either had opposed it, or at least were linked in with those that had. The priests, whose preferments arose from the law of Moses, were yet willing to let them go for the gospel of Christ; and, it should seem, they came in a body; many of them agreed together, for the keeping up of one another's credit, and the strengthening of one another's hands, to join at once in giving up their names to Christ: polis ochlos--a great crowd of priests were, by the grace of God helped over their prejudices, and were obedient to the faith, so their conversion is described. (1.) They embraced the doctrine of the gospel; their understandings were captivated to the power of the truths of Christ, and every opposing objecting thought brought into obedience to him, 2 Cor. x. 4, 5. The gospel is said to be made known for the obedience of faith, Rom. xvi. 26. Faith is an act of obedience, for this is God's commandment, that we believe, 1 John iii. 23. (2.) They evinced the sincerity of their believing the gospel of Christ by a cheerful compliance with all the rules and precepts of the gospel. The design of the gospel is to refine and reform our hearts and lives; faith gives law to us, and we must be obedient to it.
Adam Clarke: Commentary on the Bible - 1831
6:1: A murmuring of the Grecians against the Hebrews - Those who are here termed Grecians, Ηλληνισται, 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. Ἑλληνες, Hellenes, was distinguished from Ἑλληνισται: 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 Ἑλληνες and Ἑλληνισται, 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.
Albert Barnes: Notes on the Bible - 1834
6:1: In those days ... - The first part of this chapter contains an account of the appointment of "deacons." It may be asked, perhaps, why the apostles did not appoint these officers at the first organization of the church? To this, question we may reply, that it was better to defer the appointment until an occasion should occur when it would appear to be manifestly necessary and proper. When the church was small, its alms could be distributed by the apostles themselves without difficulty But when it was greatly increased when its charities were multiplied; and when the distribution might give rise to contentions, it was necessary that this matter should be entrusted to the hands of "laymen," and that the "ministry" should be freed from all embarrassment, and all suspicions of dishonesty and unfairness in regard to pecuniary matters. It has never been found to be wise that the temporal affairs of the church should be entrusted in any considerable degree to the clergy, and they should be freed from such sources of difficulty and embarrassment.
Was multiplied - By the accession of the three thousand on the day of Pentecost, and of those who were subsequently added, Act 4:4; Act 5:14.
A murmuring - A complaint - as if there had been partiality in the distribution.
Of the Grecians - There has been much diversity of opinion in regard to these persons, whether they were "Jews" who had lived among the Gentiles, and who spoke the Greek language, or whether they were proselytes from the Gentiles. The former is probably the correct opinion. The word used here is not what is commonly employed to designate the inhabitants of Greece, but it properly denotes those who "imitate" the customs and habits of the Greeks, who use the Greek language, etc. In the time when the gospel was first preached, there were two classes of Jews - those who remained in Palestine, who used the Hebrew language, and who were appropriately called "Hebrews"; and those who were scattered among the Gentiles, who spoke the Greek language, and who used in their synagogues the Greek translation of the Old Testament, called the Septuagint. These were called "Hellenists," or, as it is in our translation, "Grecians." See the notes on Joh 7:35. These were doubtless the persons mentioned here - not those who were proselyted from Gentiles, but those of Jewish origin who were not natives of Judea, who had come up to Jerusalem to attend the great festivals. See Act 2:5, Act 2:9-11. Dissensions would be very likely to arise between these two classes of persons. The Jews of Palestine would pride themselves much on the fact that they dwelt in the land of the patriarchs and the land of promise; that they used the language which their fathers spoke, and in which the oracles of God were given; and that they were constantly near the temple, and regularly engaged in its solemnities. On the other hand, the Jews from other parts of the world would be suspicious, jealous, and envious of their brethren, and would be likely to charge them with partiality, or of taking advantage in their contact with them. These occasions of strife would not be destroyed by their conversion to Christianity, and one of them is furnished on this occasion.
Because their widows ... - The property which had been contributed, or thrown into common stock, was understood to be designed for the equal benefit of "all" the poor, and particularly, it would seem, for the poor widows. The distribution before this seems to have been made by the apostles themselves - or possibly, as Mosheim conjectures (Commentary de rebus Christianorum ante Constantinum, pp. 139, 118), the apostles committed the distribution of these funds to the Hebrews, and hence, the Grecians are represented as complaining against them, and not against the apostles.
In the daily ministration - In the daily distribution which was made for their needs. Compare Act 4:35. The property was contributed doubtless with an understanding that it should be "equally" distributed to all classes of Christians that had need. It is clear from the Epistles that "widows" were objects of special attention in the primitive church, and that the first Christians regarded it as a matter of indispensable obligation to provide for their needs, Ti1 5:3, Ti1 5:9-10, Ti1 5:16; Jam 1:27.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:1: when: Act 6:7, Act 2:41, Act 2:47, Act 4:4, Act 5:14, Act 5:28; Psa 72:16, Psa 110:3; Isa 27:6; Jer 30:19
there: Co1 10:10; Heb 13:1; Jam 4:5, Jam 5:9
Grecians: Act 9:29, Act 11:20
Hebrews: Co2 11:22; Phi 3:5
their: Act 9:39, Act 9:41; Deu 24:19-21, Deu 26:12; Job 29:13, Job 31:16; Isa 1:17; Eze 22:7; Mal 3:5; Mat 23:14; Ti1 5:4, Ti1 5:5, Ti1 5:9; Jam 1:27
the daily: Act 2:45, Act 4:35
Geneva 1599
6:1 And (1) in those days, when the number of the disciples was multiplied, there arose a murmuring of the (a) Grecians against the Hebrews, because their widows were neglected in the (b) daily ministration.
(1) When Satan has assailed the Church on the outside, and with little result and in vain, he assails it on the inside, with civil dissension and strife between themselves: but the apostles take occasion by this to set order in the Church.
(a) From among their own members, who became religious Jews from among the Greeks.
(b) In the bestowing of alms according to their need.
John Gill
6:1 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 Acts 1:15 Acts 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, Acts 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.
John Wesley
6:1 There arose a murmuring - Here was the first breach made on those who were before of one heart and of one soul. Partiality crept in unawares on some; and murmuring on others. Ah Lord! how short a time did pure, genuine, undefiled Christianity remain in the world! O the depth! How unsearchable are thy counsels! Marvellous are thy ways, O King of saints! The Hellenists were Jews born out of Palestine. They were so called, because they used the Greek as their in other tongue. In this partiality of the Hebrews, and murmuring of the Hellenists, were the needs of a general persecution sown. Did God ever, in any age or country, withdraw his restraining providence, and let loose the world upon the Christians, till there was a cause among themselves? Is not an open, general persecution, always both penal and medicinal? A punishment of those that will not accept of milder reproofs, as well as a medicine to heal their sickness? And at the same time a means both of purifying and strengthening those whose heart is still right with God.
Robert Jamieson, A. R. Fausset and David Brown
6:1 FIRST ELECTION OF DEACONS. (Acts 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.
6:26:2: Կոչեցին երկոտասանքն զբազմութիւն աշակերտացն՝ եւ ասեն. Ո՛չ է հաճոյ թողուլ մեզ զբանն Աստուծոյ՝ եւ պաշտել զսեղանն[2216]։ [2216] Այլք. Հաճոյ մեզ թո՛՛... զսեղանս։
2. Տասներկուսը կանչեցին աշակերտների բազմութիւնն ու ասացին. «Մեզ հաճելի չէ թողնել Աստծու խօսքի քարոզութիւնը եւ սեղաններ սպասարկել:
2 Տասներկուքը կանչեցին աշակերտներուն բազմութիւնը ու ըսին. «Մեզի չի վայլեր Աստուծոյ խօսքը ձգել ու սեղաններու ծառայութիւն ընել։
Կոչեցին երկոտասանքն զբազմութիւն աշակերտացն եւ ասեն. Ոչ է հաճոյ մեզ թողուլ զբանն Աստուծոյ եւ պաշտել զսեղանս:

6:2: Կոչեցին երկոտասանքն զբազմութիւն աշակերտացն՝ եւ ասեն. Ո՛չ է հաճոյ թողուլ մեզ զբանն Աստուծոյ՝ եւ պաշտել զսեղանն[2216]։
[2216] Այլք. Հաճոյ մեզ թո՛՛... զսեղանս։
2. Տասներկուսը կանչեցին աշակերտների բազմութիւնն ու ասացին. «Մեզ հաճելի չէ թողնել Աստծու խօսքի քարոզութիւնը եւ սեղաններ սպասարկել:
2 Տասներկուքը կանչեցին աշակերտներուն բազմութիւնը ու ըսին. «Մեզի չի վայլեր Աստուծոյ խօսքը ձգել ու սեղաններու ծառայութիւն ընել։
zohrab-1805▾ eastern-1994▾ western am▾
6:22: Тогда двенадцать [Апостолов], созвав множество учеников, сказали: нехорошо нам, оставив слово Божие, пещись о столах.
6:2  προσκαλεσάμενοι δὲ οἱ δώδεκα τὸ πλῆθος τῶν μαθητῶν εἶπαν, οὐκ ἀρεστόν ἐστιν ἡμᾶς καταλείψαντας τὸν λόγον τοῦ θεοῦ διακονεῖν τραπέζαις·
6:2. προσκαλεσάμενοι ( Having-called-toward-unto ) δὲ (moreover,"οἱ (the-ones) δώδεκα (two-ten,"τὸ (to-the-one) πλῆθος (to-a-repletion) τῶν (of-the-ones) μαθητῶν (of-learners) εἶπαν (they-said,"Οὐκ (Not) ἀρεστόν (pleasable) ἐστιν (it-be) ἡμᾶς (to-us) καταλείψαντας (to-having-remaindered-down) τὸν (to-the-one) λόγον (to-a-forthee) τοῦ (of-the-one) θεοῦ (of-a-Deity) διακονεῖν (to-raise-through-unto) τραπέζαις: (unto-four-footednesses)
6:2. convocantes autem duodecim multitudinem discipulorum dixerunt non est aequum nos derelinquere verbum Dei et ministrare mensisThen the twelve, calling together the multitude of the disciples, said: It is not reason that we should leave the word of God and serve tables.
2. And the twelve called the multitude of the disciples unto them, and said, It is not fit that we should forsake the word of God, and serve tables.
6:2. 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.
6:2. And so the twelve, calling together the multitude of the disciples, said: “It is not fair for us to leave behind the Word of God to serve at tables also.
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:

2: Тогда двенадцать [Апостолов], созвав множество учеников, сказали: нехорошо нам, оставив слово Божие, пещись о столах.
6:2  προσκαλεσάμενοι δὲ οἱ δώδεκα τὸ πλῆθος τῶν μαθητῶν εἶπαν, οὐκ ἀρεστόν ἐστιν ἡμᾶς καταλείψαντας τὸν λόγον τοῦ θεοῦ διακονεῖν τραπέζαις·
6:2. convocantes autem duodecim multitudinem discipulorum dixerunt non est aequum nos derelinquere verbum Dei et ministrare mensis
Then the twelve, calling together the multitude of the disciples, said: It is not reason that we should leave the word of God and serve tables.
6:2. 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.
6:2. And so the twelve, calling together the multitude of the disciples, said: “It is not fair for us to leave behind the Word of God to serve at tables also.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: "Созвав множество учеников...", т. е. по возможности все христианское Иерусалимское общество, а не представителей только его или выборных. Всему обществу предложили апостолы устранить это нестроение, а не своею только властью прекращают его (ср. Злат. и Феофил. ).

"Не хорошо нам...", - ouk areston estin hmaV..., не угодно есть нам, не нравится.

"Оставив Слово Божие...", т. е. проповедание Слова Божия - эту главную свою обязанность.
Adam Clarke: Commentary on the Bible - 1831
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.
Albert Barnes: Notes on the Bible - 1834
6:2: Then the twelve - That is, the apostles. Matthias had been added to them after the apostasy of Judas, which had completed the original number.
The multitude of the disciples - It is not necessary to suppose that all the disciples were convened, which amounted to many thousands, but that the business was laid before a large number; or perhaps "the multitude" here means those merely who were more particularly interested in the matter, and who had been engaged in the complaint.
It is not reason - The original words used here properly denote "it is not pleasing or agreeable"; but the meaning evidently is, it is not "suitable" or "proper." It would be a departure from the design of their appointment, which was to preach the gospel, and not to attend to the pecuniary affairs of the church.
Leave the word of God - That we should neglect or abandon the preaching of the gospel so much as would be necessary if we attended personally to the distribution of the alms of the church. The "gospel" is here called the "Word of God," because it is his message; it is what he has spoken, or which he has commanded to be proclaimed to people.
Serve tables - This expression properly denotes "to take care of, or provide for the table, or for the daily needs of a family." It is an expression that properly applies to a steward or a servant. The word "tables" is, however, sometimes used with reference to "money," as being the place where money was kept for the purpose of "exchange, etc.," Mat 21:12; Mat 25:27. Here the expression means, therefore, to attend to the pecuniary transactions of the church, and to make the proper distribution for the needs of the poor.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:2: the twelve: Act 21:22
It: Act 4:19, Act 25:27
we should: Exo 18:17-26; Num 11:11-13; Deu 1:9-14; Neh 6:3; Ti2 2:4
Geneva 1599
6:2 (2) Then the twelve called the multitude of the disciples [unto them], and said, It is not (c) reason that we should leave the word of God, and serve (d) tables.
(2) The office of preaching the word, and dispensing the goods of the Church, are different from one another, and not rashly to be joined together, as the apostles institute here. And the deacons must seek the consent of the Church more than the apostles.
(c) It is such a matter that we may in no way accept it.
(d) Banquets: though by the name of tables other offices are also meant, which are added to it, such as those which pertain to the care of the poor.
John Gill
6:2 Then the twelve,.... The twelve apostles, as the Syriac version reads; for their number was now complete, Matthias being chosen in the room of Judas: these being informed of the murmur there was between the two sorts of believers, the Hebrew and thc Hellenistic Jews,
called the multitude of the disciples unto them; either the hundred and twenty, the original members of the church, which first formed it, and on whom the Holy Ghost descended on the day of Pentecost; or rather the whole body of the church: for what the apostles had to say concerned them all; and they all had an equal right to chose their officers, that should minister unto them; and when they were convened together, they addressed them after this manner:
and said, it is not reason; or "it is not pleasing", neither to God, nor to us; so the Arabic version reads, "this does not please us"; nor could it be pleasing to the church itself:
that we should leave the word of God the study of the word, meditation upon it, and preaching it: not that they did relinquish either of these; but they were sometimes obliged to omit them, or not so frequently attend them; the care of the poor taking up more of their time, than the work of the ministry, or preaching of the Gospel would admit of; and therefore thought it not so right and proper, or so acceptable a thing to God and man, that they should in the least neglect a work of so great importance to the souls of men, and cause it to give way to that which only regarded their bodies:
and serve tables; the tables of the poor, collect for them, inspect into their several cases, and circumstances, and distribute accordingly to them; which required a good deal of time, care, thought, and circumspection, especially in such a church, where the numbers were so large. From hence we learn what is the business of deacons, who were afterwards appointed to take this part of the apostles' work off of their hands, and attend to it; which is to serve tables: the table of the Lord, by providing the bread and wine for it; receiving both from the minister, when blessed, and distributing them to the members; and collecting from them for the poor, and the defraying the charge; and observing what members are missing at the ordinance, whom they are to admonish; and if their admonitions are not regarded, to report it to the church: and they are likewise to serve the minister's table, by taking care that he has a sufficient competency for his support; and it belongs to them to stir up the members of the church to their duty in communicating to him; and what they receive of them, they are to apply to his use: and also, they are to serve the poor's table; to whom they are to distribute of the church's stock, with all impartiality, simplicity, cheerfulness, and sympathy.
John Wesley
6:2 It is not right that we should leave the word of God and serve tables - In the first Church, the primary business of apostles, evangelists, and bishops, was to preach the word of God; the secondary, to take a kind of paternal care (the Church being then like a family,) for the food, especially of the poor, the strangers, and the widows. Afterward, the deacons of both sexes were constituted for this latter business. And whatever time they had to spare from this, they employed in works of spiritual mercy. But their proper office was, to take care of the poor. And when some of them afterward preached the Gospel, they did this not by virtue of their deaconship, but of another commission, that of evangelists, which they probably received, not before, but after they were appointed deacons. And it is not unlikely that others were chosen deacons, or stewards, in their room, when any of these commenced evangelists.
Robert Jamieson, A. R. Fausset and David Brown
6:2 the multitude--the general body of the disciples.
Tit 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.
6:36:3: Ընտրեցէ՛ք ե՛ղբարք վկայեալս ՚ի ձէնջ արս եւթն, զորս կացուսցո՛ւք ՚ի վերայ պիտոյիցս այսոցիկ[2217]. [2217] ՚Ի լուս՛՛. Ընտրեցէք եղբարս վկայեալս ՚ի ձէնջ. համաձայն ոմանց ՚ի բնաբ՛՛։ Ոմանք ՚ի նոր օրինակաց յաւելուն. եօթն՝ լի Հոգւով Սրբով եւ իմաստունս. զորս կացուս՛՛։ Ուր Ոսկան. Լիս Հոգւով Սրբով եւ իմաստութեամբ։
3. Եղբայրնե՛ր, ընտրեցէ՛ք ձեր միջից բարի համբաւ ունեցող եօթը մարդու[14], որոնց կը նշանակենք այդ ծառայութիւնների համար.[14] Յունարէնն աւելացնում է՝ Սուրբ Հոգով եւ իմաստութեամբ լի:
3 Ուստի, եղբա՛յրներ, ձեզմէ եօթը հոգի ընտրեցէք՝ բարի վկայուած, Սուրբ Հոգիով եւ իմաստութիւնով լեցուն, որպէս զի զանոնք այս գործին վրայ դնենք
Ընտրեցէք, եղբարք, վկայեալս ի ձէնջ արս [28]եւթն, զորս կացուսցուք ի վերայ պիտոյիցս այսոցիկ:

6:3: Ընտրեցէ՛ք ե՛ղբարք վկայեալս ՚ի ձէնջ արս եւթն, զորս կացուսցո՛ւք ՚ի վերայ պիտոյիցս այսոցիկ[2217].
[2217] ՚Ի լուս՛՛. Ընտրեցէք եղբարս վկայեալս ՚ի ձէնջ. համաձայն ոմանց ՚ի բնաբ՛՛։ Ոմանք ՚ի նոր օրինակաց յաւելուն. եօթն՝ լի Հոգւով Սրբով եւ իմաստունս. զորս կացուս՛՛։ Ուր Ոսկան. Լիս Հոգւով Սրբով եւ իմաստութեամբ։
3. Եղբայրնե՛ր, ընտրեցէ՛ք ձեր միջից բարի համբաւ ունեցող եօթը մարդու[14], որոնց կը նշանակենք այդ ծառայութիւնների համար.
[14] Յունարէնն աւելացնում է՝ Սուրբ Հոգով եւ իմաստութեամբ լի:
3 Ուստի, եղբա՛յրներ, ձեզմէ եօթը հոգի ընտրեցէք՝ բարի վկայուած, Սուրբ Հոգիով եւ իմաստութիւնով լեցուն, որպէս զի զանոնք այս գործին վրայ դնենք
zohrab-1805▾ eastern-1994▾ western am▾
6:33: Итак, братия, выберите из среды себя семь человек изведанных, исполненных Святаго Духа и мудрости; их поставим на эту службу,
6:3  ἐπισκέψασθε δέ, ἀδελφοί, ἄνδρας ἐξ ὑμῶν μαρτυρουμένους ἑπτὰ πλήρεις πνεύματος καὶ σοφίας, οὓς καταστήσομεν ἐπὶ τῆς χρείας ταύτης·
6:3. ἐπισκέψασθε ( ye-should-have-scouted-upon ) δέ, (moreover," ἀδελφοί , ( Brethrened ,"ἄνδρας (to-men) ἐξ (out) ὑμῶν (of-ye) μαρτυρουμένους ( to-being-witnessed-unto ) ἑπτὰ (to-seven) πλήρεις ( to-repleted ) πνεύματος (of-a-currenting-to) καὶ (and) σοφίας, (of-a-wisdoming-unto," οὓς ( to-which ) καταστήσομεν (we-shall-stand-down) ἐπὶ (upon) τῆς (of-the-one) χρείας (of-an-affording-of) ταύτης: (of-the-one-this)
6:3. considerate ergo fratres viros ex vobis boni testimonii septem plenos Spiritu et sapientia quos constituamus super hoc opusWherefore, brethren, look ye out among you seven men of good reputation, full of the Holy Ghost and wisdom, whom we may appoint over this business.
3. Look ye out therefore, brethren, from among you seven men of good report, full of the Spirit and of wisdom, whom we may appoint over this business.
6:3. Wherefore, brethren, look ye out among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business.
6:3. Therefore, brothers, search among yourselves for seven men of good testimony, filled with the Holy Spirit and with wisdom, whom we may appoint over this work.
Wherefore, brethren, look ye out among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business:

3: Итак, братия, выберите из среды себя семь человек изведанных, исполненных Святаго Духа и мудрости; их поставим на эту службу,
6:3  ἐπισκέψασθε δέ, ἀδελφοί, ἄνδρας ἐξ ὑμῶν μαρτυρουμένους ἑπτὰ πλήρεις πνεύματος καὶ σοφίας, οὓς καταστήσομεν ἐπὶ τῆς χρείας ταύτης·
6:3. considerate ergo fratres viros ex vobis boni testimonii septem plenos Spiritu et sapientia quos constituamus super hoc opus
Wherefore, brethren, look ye out among you seven men of good reputation, full of the Holy Ghost and wisdom, whom we may appoint over this business.
6:3. Wherefore, brethren, look ye out among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business.
6:3. Therefore, brothers, search among yourselves for seven men of good testimony, filled with the Holy Spirit and with wisdom, whom we may appoint over this work.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: "Выберите...", - всему обществу верующих апостолы предоставляют избрать из среды своей людей, чтобы поставить их на эту службу.

"Семь человек..." Священное число.

"Исполненных Духа Святаго..." - так как и для сего служения потребны особые дары Св. Духа, ибо служение бедным есть не исключительное служение их телесным потребностям, но и духовным их нуждам.

"И мудрости..." в обыкновенном смысле слова, чтобы устроить все дело умно, успешно, аккуратно - чисто практическая, житейская добродетель.
Adam Clarke: Commentary on the Bible - 1831
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, etc., 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.
Albert Barnes: Notes on the Bible - 1834
6:3: Look ye out - Select, or choose. As this was a matter pertaining to their own pecuniary affairs, it was proper that "they" should be permitted to choose such men as they could confide in. By this means the apostles would be free from all suspicions. It could not be pretended that "they" were partial, nor could it ever be charged on them that they wished to embezzle the funds by managing them themselves, or by entrusting them to men of their own selection. It follows from this, also, that the right of selecting "deacons" resides "in" the church, and does not pertain to the ministry. It is evidently proper that men who are to be entrusted with the alms of the church should be selected by the church itself.
Among you - That is, from among the Grecians and Hebrews, that there may be justice done, and no further cause of complaint.
Seven men - Seven was a sacred number among the Hebrews, but there does not appear to have been any "mystery" in choosing this number. It was a convenient number, sufficiently large to secure the faithful performance of the duty, and not so large as to cause confusion and embarrassment. It does not follow, however, that the same number is now to be chosen as deacons in a church, for the precise number is not commanded.
Of honest report - Of fair reputation; regarded as men of integrity. Greek: "testified of," or "bear witness to"; that is, whose characters were well known and fair.
Full of the Holy Ghost - This evidently does not mean endowed with miraculous gifts, or the power of speaking foreign languages, for such gifts were not necessary to the discharge of their office, but it means people who were eminently under the influence of the Holy Spirit, or who were of distinguished piety. This was all that was necessary in the case, and this is all that the words fairly imply.
And wisdom - Prudence, or skill, to make a wise and equable distribution. The qualifications of deacons are still further stated and illustrated in Ti1 3:8-10. In this place it is seen that they must be people of eminent piety and fair character, and that they must possess "prudence," or wisdom, to manage the affairs connected with their office. These qualifications are indispensable to a faithful discharge of the duty entrusted to the officers of the church.
Whom we may appoint - Whom we may "constitute," or set over this business. The way in which this was done was by prayer and the imposition of hands, Act 6:6. Though they were "selected" by the church, yet the power of ordaining them, or setting them apart, was retained by the apostles. Thus, the rights of "both" were preserved - the right of the church to designate those who should serve them in the office of deacon, and the right of the apostles to organize and establish the church with its appropriate officers; on the one hand, a due regard to the liberty and privileges of the Christian community, and, on the other, the security of proper respect for the office as being of apostolic appointment and authority.
Over this business - That is, over the distribution of the alms of the church - not to preach, or to govern the church, but solely to take care of the sacred funds of charity, and distribute them to supply the needs of the poor. The office is distinguished from that of "preaching" the gospel. To that the apostles were to attend. The deacons were expressly set apart to a different work, and to that work they should be confined. In this account of their original appointment, there is not the slightest intimation that they were to "preach," but the contrary is supposed in the whole transaction. Nor is there here the slightest intimation that they were regarded as an order of "clergy," or as in any way connected with the clerical office. In the ancient synagogues of the Jews there were three men to whom was entrusted the care of the poor. They were called by the Hebrews "parnasin" or "pastors" (Lightfoot, Hor. Heb. et Talin.; Mat 4:23). From these officers the apostles took the idea probably of appointing deacons in the Christian church, and doubtless intended that their duties should be the same.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:3: brethren: Act 9:30, Act 15:23; Mat 23:8; Jo1 3:14-16
look: Act 1:21; Num 11:16; Deu 1:13; Co1 16:3; Co2 8:19-21
honest: Act 10:22, Act 16:2, Act 22:12; Ti1 3:7, Ti1 3:8, Ti1 3:10, Ti1 5:10; Jo3 1:12
full: Act 2:4; Gen 41:38, Gen 41:39; Num 11:17-25, Num 27:18, Num 27:19; Job 32:7, Job 32:8; Isa 11:2-5; Isa 28:6, Isa 28:26; Co1 12:8; Eph 5:18; Jam 1:17, Jam 3:17, Jam 3:18
whom: Act 6:6, Act 13:2, Act 13:3; Ti1 3:8-15
Geneva 1599
6:3 (3) Wherefore, brethren, look ye out among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business.
(3) In choosing deacons (and much more in choosing ministers) there must be an examination of both their learning and their manners of life.
John Gill
6:3 Wherefore brethren look ye out among you,.... Or "choose out among you", as the Syriac version adds, and as the Arabic and Ethiopic versions render it; which shows that this sort of officers, deacons, must be members of the church, and of the same church to which they are ordained deacons; and that they must be chosen to that office by the whole community, or by the common suffrages and votes of the people. So the (b) Jews
"did not appoint (which may be rendered) "an overseer of the poor", in a congregation, without consulting the congregation;''
which officer seems pretty much to answer to a deacon.
Seven men, of honest report; why the number seven is fixed upon, perhaps no other solid reason is to be given, but that that number was judged sufficient for the care of the poor in that church, and at that time; nor is it obligatory on other churches to have just so many, neither more nor fewer; for such officers are to be chosen as the church requires: perhaps some regard might be had to "the seven good men of the (c) city" among the Jews, who had great authority in their synagogues, and who had power to sell them, when old and useless; and who seem, according to Maimonides (d), to be the elders of the people. It is necessary that this sort of officers in the church should be men "of honest report"; that have a good testimony both from within the church and without, of their honesty and fidelity; since they are intrusted with the church's stock, and have the care of many devolved upon them: so the collectors of alms among the Jews were to be men , "known and faithful" (e); men of known probity and integrity: and, besides this good and honest report they were to have from others, they were also to be men
full of the Holy Ghost, of wisdom; they were to be men, not only that had the Spirit of God in them, but who were eminent for their rich experiences of grace; and who had superior gifts of the Spirit, whereby they were capable both of defending the truth against opposers, and of speaking a word of exhortation to duty, or of comfort under distress, or of reproof to members, as circumstances required; and it may be at this time when the church consisted of some of all nations, as seems from Acts 2:9 it might be necessary that they should have the extraordinary gifts of the Spirit, especially that of speaking with divers tongues, that they might be able to converse with persons of different languages: and "wisdom" is highly requisite in them, that they may be good economists of the church's stock, and dispose of it in the most prudent manner: and conduct themselves agreeably to the different tempers and spirits of men they have to do with, and especially in composing differences among members.
Whom we may appoint over this business; assign or make over that part of their office to them, which hitherto they had exercised, and install them into it, and invest them with it.
(b) T. Bab. Beracot, fol. 55. 1. (c) T. Bab. Megilla, fol. 26. 2. & 27. 1. (d) In Misu. Megilla, c. 3. sect. 2. (e) Maimon. Hilchot Mattanot Anayim, c. 9. sect. 1.
John Wesley
6:3 Of good report - That there may be no room to suspect them of partiality or injustice. Full of the Holy Ghost and wisdom - For it is not a light matter to dispense even the temporal goods of the Church. To do even this well, a large measure both of the gifts and grace of God is requisite. Whom we will set over this business - It would have been happy for the Church, had its ordinary ministers in every age taken the same care to act in concert with the people committed to their charge, which the apostles themselves, extraordinary as their office was, did on this and other occasions.
Robert Jamieson, A. R. Fausset and David Brown
6:3 look ye out among you--that is, ye, "the multitude," from among yourselves.
seven men of honest report--good reputation (Acts 10:22; Ti1 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.
6:46:4: եւ մեք՝ աղօթի՛ց եւ պաշտաման եւ բանի՛ն հպատա՛կ լիցուք։
4. իսկ մենք աղօթքի եւ խօսքի քարոզութեանը նուիրուենք»:
4 Եւ մենք աղօթքի ու Աստուծոյ խօսքին պաշտօնով պարապինք»։
եւ մեք աղօթից եւ պաշտաման բանին հպատակ լիցուք:

6:4: եւ մեք՝ աղօթի՛ց եւ պաշտաման եւ բանի՛ն հպատա՛կ լիցուք։
4. իսկ մենք աղօթքի եւ խօսքի քարոզութեանը նուիրուենք»:
4 Եւ մենք աղօթքի ու Աստուծոյ խօսքին պաշտօնով պարապինք»։
zohrab-1805▾ eastern-1994▾ western am▾
6:44: а мы постоянно пребудем в молитве и служении слова.
6:4  ἡμεῖς δὲ τῇ προσευχῇ καὶ τῇ διακονίᾳ τοῦ λόγου προσκαρτερήσομεν.
6:4. ἡμεῖς (we) δὲ (moreover) τῇ (unto-the-one) προσευχῇ (unto-a-goodly-holding-toward) καὶ (and) τῇ (unto-the-one) διακονίᾳ (unto-a-raising-through-unto) τοῦ (of-the-one) λόγου (of-a-forthee) προσκαρτερήσομεν. (we-shall-dure-toward-unto)
6:4. nos vero orationi et ministerio verbi instantes erimusBut we will give ourselves continually to prayer and to the ministry of the word.
4. But we will continue stedfastly in prayer, and in the ministry of the word.
6:4. But we will give ourselves continually to prayer, and to the ministry of the word.
6:4. Yet truly, we will be continually in prayer and in the ministry of the Word.”
But we will give ourselves continually to prayer, and to the ministry of the word:

4: а мы постоянно пребудем в молитве и служении слова.
6:4  ἡμεῖς δὲ τῇ προσευχῇ καὶ τῇ διακονίᾳ τοῦ λόγου προσκαρτερήσομεν.
6:4. nos vero orationi et ministerio verbi instantes erimus
But we will give ourselves continually to prayer and to the ministry of the word.
6:4. But we will give ourselves continually to prayer, and to the ministry of the word.
6:4. Yet truly, we will be continually in prayer and in the ministry of the Word.”
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: "В служении Слова...", т. е. евангельской проповеди, в отличие от попечения о столах.
Adam Clarke: Commentary on the Bible - 1831
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, Mat 6:5 (note). 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 - Διακονιᾳ του λογου, 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, Co2 6:4; Eph 3:7; Col 1:23 : see also Co2 11:15. Christ himself, the Shepherd and Bishop of souls, is called the deacon of the circumcision, λεγω δε Χριστον Ιησουν διακονον γεγενησθαι περιτομης, Rom 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, etc.
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 Act 8:4, etc.
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 see the note on Mat 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, etc., chosen by the people, and appointed by the minister.
Albert Barnes: Notes on the Bible - 1834
6:4: But we will give ourselves continually - The original expression used here denotes "intense and persevering" application to a thing, or unwearied effort in it. See the notes on Act 1:14. It means that the apostles designed to make this their constant and main object, undistracted by the cares of life, and even by attention to the temporal needs of the church.
To prayer - Whether this means "private" or "public" prayer cannot be certainly determined. The passage, however, would rather incline us to suppose that the "latter" was meant, as it is immediately connected with preaching. If so, then the phrase denotes that they would give themselves to the duties of their office, one part of which was public prayer, and another preaching. Still it is to be believed that the apostles felt the need of secret prayer, and practiced it, as preparatory to their public preaching.
And to the ministry of the word - To preaching the gospel, or communicating the message of eternal life to the world. The word "ministry" διακονία diakonia properly denotes the employment of a "servant," and is given to the preachers of the gospel because they are employed in this as the "servants" of God and of the church. We have here a view of what the apostles thought to be the proper work of the ministry. They were set apart to this work. It was their main, their only employment. To this their lives were to be devoted, and both by their example and their writings they have shown that it was on this principle they acted. Compare Ti1 4:15-16; Ti2 4:2. It follows also that if their time and talents were to be wholly devoted to this work, it was reasonable that they should receive competent support from the churches, and this reasonable claim is often urged. See the Co1 9:7-14 notes; Gal 6:6 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:4: give: Act 2:42, Act 20:19-31; Rom 12:6-8; Co1 9:16; Col 4:17; Ti1 4:13-16; Ti2 4:2
prayer: Act 1:14, Act 13:2, Act 13:3; Rom 1:9; Eph 1:15-17, Eph 3:14-21; Phi 1:4, Phi 1:9-11; Col 1:9-13; Col 2:1, Col 4:12
John Gill
6:4 But we will give ourselves continually to prayer,.... Both in private for themselves, and the church; and in the houses and families of the saints, with the sick and distressed;. and in public, in the temple, or in whatsoever place they met for public worship:
and to the ministry of the word; the preaching of the Gospel, to which prayer is absolutely prerequisite, and with which it is always to be joined. These two, prayer and preaching, are the principal employment of a Gospel minister, and are what he ought to be concerned in, not only now and then, but what he should give himself up unto wholly, that his profiting might appear; and what he should be continually exercised and employed in: and if parting with that branch of the ministerial function, the care of the secular affairs of the church, and of the poor of it, was necessary in the apostles, that they might be more at leisure to attend to the more important and useful duties of prayer and preaching; it therefore seems necessary that those who are called to labour in the word and doctrine, if possible, should be exempt from all worldly business and employment; that of the ministry being sufficient to engross all a man's time and thoughts.
John Wesley
6:4 We will constantly attend to prayer, and to the ministry of the word - This is doubtless the proper business of a Christian bishop: to speak to God in prayer; to men in preaching his word, as an ambassador for Christ.
Robert Jamieson, A. R. Fausset and David Brown
6:4 we will give ourselves to prayer--public prayer, as along with preaching their great work.
6:56:5: Եւ հաճո՛յ թուեցաւ բանն առաջի ամենայն բազմութեանն. եւ ընտրեցին զՍտեփանոս, այր՝ լի՛ հաւատով՝ եւ Հոգւով Սրբով, եւ զՓիլի՛պպոս, եւ զՊրոքորոն, եւ զՆիկանովրա՛յ, եւ զՏիմովնա՛յ, եւ զՊարմենա՛յ, եւ զՆիկողայո՛ս զեկն Անտիոքացի[2218]. [2218] Առ Ոսկանայ պակասի. Թուեցաւ բանն առա՛՛։ Ոմանք զանունս՝ Ստեփանոս գրեն կրկին նիւ. բայց բազմագոյնքն եւ ընտրելագոյնք ունին որպէս եւ եդաք, համեմատ բնագրին Յունաց։ Ոմանք. Լի հաւատովք... եւ զՊրոխորոն։
5. Այս խօսքը հաճելի թուաց բոլոր հաւատացեալներին. եւ ընտրեցին Ստեփանոսին, որ հաւատով եւ Սուրբ Հոգով լցուած մի մարդ էր, եւ Փիլիպպոսին, Պրոքորոնին, Նիկանորային, Տիմոնային, Պարմենային, Նիկողայոսին, որ անտիոքցի մի նորադարձ էր.
5 Այս խօսքը բոլոր բազմութեան առջեւ հաճոյ երեւցաւ. ուստի ընտրեցին Ստեփանոսը, հաւատքով ու Սուրբ Հոգիով լեցուն մարդ մը, Փիլիպպոսը, Պրոքորոնը, Նիկանովրան, Տիմովնան, Պարմենան եւ Նիկողայոս նորահաւատ Անտիոքցին։
Եւ հաճոյ թուեցաւ բանն առաջի ամենայն բազմութեանն. եւ ընտրեցին զՍտեփանոս, այր լի հաւատով եւ Հոգւով Սրբով, եւ զՓիլիպպոս եւ զՊրոքորոն եւ զՆիկանովրայ եւ զՏիմովնայ եւ զՊարմենա եւ զՆիկողայոս, զեկն Անտիոքացի:

6:5: Եւ հաճո՛յ թուեցաւ բանն առաջի ամենայն բազմութեանն. եւ ընտրեցին զՍտեփանոս, այր՝ լի՛ հաւատով՝ եւ Հոգւով Սրբով, եւ զՓիլի՛պպոս, եւ զՊրոքորոն, եւ զՆիկանովրա՛յ, եւ զՏիմովնա՛յ, եւ զՊարմենա՛յ, եւ զՆիկողայո՛ս զեկն Անտիոքացի[2218].
[2218] Առ Ոսկանայ պակասի. Թուեցաւ բանն առա՛՛։ Ոմանք զանունս՝ Ստեփանոս գրեն կրկին նիւ. բայց բազմագոյնքն եւ ընտրելագոյնք ունին որպէս եւ եդաք, համեմատ բնագրին Յունաց։ Ոմանք. Լի հաւատովք... եւ զՊրոխորոն։
5. Այս խօսքը հաճելի թուաց բոլոր հաւատացեալներին. եւ ընտրեցին Ստեփանոսին, որ հաւատով եւ Սուրբ Հոգով լցուած մի մարդ էր, եւ Փիլիպպոսին, Պրոքորոնին, Նիկանորային, Տիմոնային, Պարմենային, Նիկողայոսին, որ անտիոքցի մի նորադարձ էր.
5 Այս խօսքը բոլոր բազմութեան առջեւ հաճոյ երեւցաւ. ուստի ընտրեցին Ստեփանոսը, հաւատքով ու Սուրբ Հոգիով լեցուն մարդ մը, Փիլիպպոսը, Պրոքորոնը, Նիկանովրան, Տիմովնան, Պարմենան եւ Նիկողայոս նորահաւատ Անտիոքցին։
zohrab-1805▾ eastern-1994▾ western am▾
6:55: И угодно было это предложение всему собранию; и избрали Стефана, мужа, исполненного веры и Духа Святаго, и Филиппа, и Прохора, и Никанора, и Тимона, и Пармена, и Николая Антиохийца, обращенного из язычников;
6:5  καὶ ἤρεσεν ὁ λόγος ἐνώπιον παντὸς τοῦ πλήθους, καὶ ἐξελέξαντο στέφανον, ἄνδρα πλήρης πίστεως καὶ πνεύματος ἁγίου, καὶ φίλιππον καὶ πρόχορον καὶ νικάνορα καὶ τίμωνα καὶ παρμενᾶν καὶ νικόλαον προσήλυτον ἀντιοχέα,
6:5. καὶ (And) ἤρεσεν (it-pleased,"ὁ (the-one) λόγος (a-forthee,"ἐνώπιον (in-looked) παντὸς (of-all) τοῦ (of-the-one) πλήθους, (of-a-repletion,"καὶ (and) ἐξελέξαντο ( they-forthed-out ) ΣτέΦανον, (to-a-Stefanos,"ἄνδρα (to-a-man) πλήρη (to-repleted) πίστεως (of-a-trust) καὶ (and) πνεύματος (of-a-currenting-to) ἁγίου, (of-hallow-belonged,"καὶ (and) Φίλιππον (to-a-Filippos) καὶ (and) Πρόχορον (to-a-Prochoros) καὶ (and) Νικάνορα (to-a-Nikanor) καὶ (and) Τίμωνα (to-a-Timon) καὶ (and) Παρμενᾶν (to-a-Parmenas) καὶ (and) Νικόλαον (to-a-Nikolaos) προσήλυτον (to-comeable-toward) Ἀντιοχέα, (to-an-Antiocher-of,"
6:5. et placuit sermo coram omni multitudine et elegerunt Stephanum virum plenum fide et Spiritu Sancto et Philippum et Prochorum et Nicanorem et Timonem et Parmenam et Nicolaum advenam AntiochenumAnd the saying was liked by all the 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.
5. And the saying pleased the whole multitude: and they chose Stephen, a man full of faith and of the Holy Spirit, and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicolas a proselyte of Antioch:
6:5. 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:
6:5. And the plan pleased the entire multitude. And they chose Stephen, a man filled with faith and with the Holy Spirit, and Philip and Prochorus and Nicanor and Timon and Parmenas and Nicolas, a new arrival from Antioch.
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:

5: И угодно было это предложение всему собранию; и избрали Стефана, мужа, исполненного веры и Духа Святаго, и Филиппа, и Прохора, и Никанора, и Тимона, и Пармена, и Николая Антиохийца, обращенного из язычников;
6:5  καὶ ἤρεσεν ὁ λόγος ἐνώπιον παντὸς τοῦ πλήθους, καὶ ἐξελέξαντο στέφανον, ἄνδρα πλήρης πίστεως καὶ πνεύματος ἁγίου, καὶ φίλιππον καὶ πρόχορον καὶ νικάνορα καὶ τίμωνα καὶ παρμενᾶν καὶ νικόλαον προσήλυτον ἀντιοχέα,
6:5. et placuit sermo coram omni multitudine et elegerunt Stephanum virum plenum fide et Spiritu Sancto et Philippum et Prochorum et Nicanorem et Timonem et Parmenam et Nicolaum advenam Antiochenum
And the saying was liked by all the 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.
6:5. 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:
6:5. And the plan pleased the entire multitude. And they chose Stephen, a man filled with faith and with the Holy Spirit, and Philip and Prochorus and Nicanor and Timon and Parmenas and Nicolas, a new arrival from Antioch.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: "Исполненного веры" - в смысле особенного дара Св. Духа - веры чудодейственной (1Кор.XII:9), которою Стефан совершал великие чудеса и знамения (ст. 8).

После Стефана более других известен Филипп (гл. VIII). Об остальных в писаниях апостольских ничего более не упоминается. Предание же Церковное сохранило о них важнейшие сведения:

Прохор был спутником сначала Ап. Петра, потом спутником и писцом Ап. Иоанна Богослова, а впоследствии епископом Никомидии (в Вифинии), и скончался мученически в Антиохии.

Никанор убит иудеями в день убиения архидиакона Стефана.

Тимон был, по преданию, епископом Вострским (в Аравии), скончался тоже мученически.

Пармен скончался пред глазами апостолов и погребен ими (Чет. -Мин., июл. 28).

Николай, прозелит, антиохиец, избрание которого показывает мудрость избиравших, ибо он, без сомнения, принадлежал к еллинистам, вдовицы которых были пренебрегаемы, что и возбуждало. Неизвестно, удержался ли он на высоте своего служения, только имя его не вписано во святых.
Adam Clarke: Commentary on the Bible - 1831
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 Exo 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 Rev 2:6, Rev 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 Isa 22:13, who said, Let us eat flesh and drink wine, etc." 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. See on Rev 2:6 (note).
Albert Barnes: Notes on the Bible - 1834
6:5: And the saying - "The word" - the counsel, or command,
And they chose Stephen ... - A man who soon showed Acts 7 that he was in every way qualified for his office, and also suited to defend the cause of the Lord Jesus. This man had the distinguished honor of being the first Christian martyr.
And Nicolas - From this man some of the fathers (Iren., lib. 1:27; Epiphanius, 1; Haeres., 5) says that the sect of the "Nicolaitanes," mentioned with so much disapprobation Rev 2:6, Rev 2:15, took their rise. But the evidence of this is not clear.
A proselyte - A "proselyte" is one who is converted from one religion to another. See the notes on Mat 23:15. The word does not mean here that he was a convert to "Christianity" - which was true - but that he had been converted at Antioch from paganism to the Jewish religion. As this is the only proselyte mentioned among the seven deacons, it is evident that the others were native-born Jews, though a part of them might have been born out of Palestine, and have been of the denomination of "Grecians," or "Hellenists."
Of Antioch - This city, often mentioned in the New Testament (Act 11:19-20, Act 11:26; Act 15:22, Act 15:35; Gal 2:11, etc.), was situated in Syria, on the river Orontes, and was formerly called "Riblath." It is not mentioned in the Old Testament, but is frequently mentioned in the Apocrypha. It was built by Seleucus Nicanor, b. c. 301, and was named "Antioch," in honor of his father Antiochus. It became the seat of empire of the Syrian kings of the Macedonian race, and afterward of the Roman governors of the eastern provinces. In this place the disciples of Christ were first called "Christians," Act 11:26. Josephus says it was the third city in size of the Roman provinces, being inferior only to Seleucia and Alexandria. It was long, indeed, the most powerful city of the East. The city was almost square, had many gates, was adorned with fine fountains, and possessed great fertility of soil and commercial opulence. It was subject to earthquakes, and was often almost destroyed by them. In 588 a. d. above 60, 000 persons perished in it in this manner. In 970 a. d. an army of 100, 000 Saracens besieged it, and took it. In 1268 a. d. it was taken possession of by the Sultan of Egypt, who demolished it, and placed it under the dominion of the Turks. It is now called "Antakia," and until the year 1822 it occupied a remote corner of the ancient enclosure of its walls, its splendid buildings being reduced to hovels, and its population living in Turkish debasement. It contains now about 10, 000 inhabitants (Robinson's Calmet). This city should be distinguished from Antioch in Pisidia, also mentioned in the New Testament, Act 13:14.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:5: the saying: Act 15:22; Gen 41:37; Pro 15:1, Pro 15:23, Pro 25:11, Pro 25:12
Stephen: Act 6:3, Act 6:8, Act 6:10, Act 7:1-60, Act 8:1, Act 8:2, Act 11:24; Mic 3:8
Philip: Act 8:5-13, Act 8:26-40, Act 21:8
Nicolas: Rev 2:6, Rev 2:15
a proselyte: Act 13:1
John Gill
6:5 And the saying pleased the whole multitude,.... The speech the apostles made took with them; all things they proposed were universally approved of; the whole body of the church came into it at once unanimously; they all judged it highly reasonable, that the apostles should be eased of the burden in taking care of the poor, and that it should be transferred to some other persons, and they fixed on the following:
and they chose Stephen, a man full of faith, and of the Holy Ghost; he was a man eminent for his faith in Christ, and his faithfulness to him, and in everything he was concerned, and for his courage and boldness in the cause of Christ and for other gifts and graces of the Spirit, with which he was filled; he was, it is very likely, the most eminent person of all the seven, and is therefore named first; he is afterwards taken notice of, and was the first that suffered martyrdom for Christ, with which he was crowned, answerable to his name, which signifies a crown:
and Philip; who was also an evangelist, and had four daughters that prophesied; and perhaps is the same that went down to Samaria, and preached Christ there with great success, and after that baptized the Ethiopian eunuch;
and Prochorus; of this and the rest, no other mention is made in the sacred writings. He is said by some to be a nephew of Stephen's, and first bishop of Nicomedia; but these are things not certain; and as for the life of the Apostle John, said to be written by him, it is a spurious and fabulous piece.
And Nicanor; of this man we have no other certain account; for that he suffered martyrdom with "Stephen" is not to be depended on. It is a Grecian name; there is one of this name who was a general in Demetrius's army, who was sent by him against the Jews,
"Then the king sent Nicanor, one of his honourable princes, a man that bare deadly hate unto Israel, with commandment to destroy the people.'' (1Mac 7:26)
and there was a gate of the temple, which was called the gate, of Nicanor:
and Timon; he is said to be afterwards bishop of Bersea; though others make him bishop, of Bostra; but with what truth cannot be asserted:
and Parmenus; of him no other account is given, than in the Roman martyrology, which is not to be depended upon, that he suffered martyrdom under Trajan:
and Nicolas, a proselyte of Antioch; who was first a Greek or Gentile, and then became a Jew, a proselyte of righteousness, and then a Christian, and now made a deacon. Some think, that from this man sprung the sect of the Nicolaitanes, spoken of in the Revelations; though others think, that that wicked set of men only covered themselves with his name, or that they abused some words of his, and perverted the right meaning of them; though was it certain he did turn out a wicked man, it is not to be wondered at, that since there was a devil among the twelve apostles, there should be a hypocrite and a vicious man among the first seven deacons. It is observable, that the names of all these deacons are Greek names; from whence, it seems, that they were of the Grecian or Hellenistic Jews; so that the church thought fit to chose men out of that part of them which made the complaint, in order to make them easy; which is an instance of prudence and condescension, and shows of what excellent spirits they were of.
John Wesley
6:5 And they chose - It seems seven Hellenists, as their names show. And Nicholas a proselyte - To whom the proselytes would the more readily apply.
Robert Jamieson, A. R. Fausset and David Brown
6:5 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.
6:66:6: զորս կացուցին առաջի առաքելոցն, եւ աղօթս արարեալ՝ եդին ՚ի վերայ նոցա զձեռս[2219]։ [2219] Ոմանք. Զոր կացուցին... նոցա ձեռս։
6. նրանց կանգնեցրին առաքեալների առաջ եւ, աղօթք անելով, նրանց վրայ ձեռք դրեցին:
6 Ասոնք առաքեալներուն առջեւ կայնեցուցին։ Անոնք ալ աղօթք ընելով՝ ձեռքերնին անոնց վրայ դրին։
զորս կացուցին առաջի առաքելոցն, եւ աղօթս արարեալ` եդին ի վերայ նոցա զձեռս:

6:6: զորս կացուցին առաջի առաքելոցն, եւ աղօթս արարեալ՝ եդին ՚ի վերայ նոցա զձեռս[2219]։
[2219] Ոմանք. Զոր կացուցին... նոցա ձեռս։
6. նրանց կանգնեցրին առաքեալների առաջ եւ, աղօթք անելով, նրանց վրայ ձեռք դրեցին:
6 Ասոնք առաքեալներուն առջեւ կայնեցուցին։ Անոնք ալ աղօթք ընելով՝ ձեռքերնին անոնց վրայ դրին։
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6:66: их поставили перед Апостолами, и [сии], помолившись, возложили на них руки.
6:6  οὓς ἔστησαν ἐνώπιον τῶν ἀποστόλων, καὶ προσευξάμενοι ἐπέθηκαν αὐτοῖς τὰς χεῖρας.
6:6. οὓς ( to-which ) ἔστησαν (they-had-stood) ἐνώπιον (in-looked) τῶν (of-the-ones) ἀποστόλων, (of-setees-off,"καὶ (and) προσευξάμενοι ( having-goodly-held-toward ) ἐπέθηκαν (they-placed-upon) αὐτοῖς (unto-them) τὰς (to-the-ones) χεῖρας. (to-hands)
6:6. hos statuerunt ante conspectum apostolorum et orantes inposuerunt eis manusThese they set before the apostles: and they praying, imposed hands upon them.
6. whom they set before the apostles: and when they had prayed, they laid their hands on them.
6:6. Whom they set before the apostles: and when they had prayed, they laid [their] hands on them.
6:6. These they set before the sight of the Apostles, and while praying, they imposed hands on them.
Whom they set before the apostles: and when they had prayed, they laid [their] hands on them:

6: их поставили перед Апостолами, и [сии], помолившись, возложили на них руки.
6:6  οὓς ἔστησαν ἐνώπιον τῶν ἀποστόλων, καὶ προσευξάμενοι ἐπέθηκαν αὐτοῖς τὰς χεῖρας.
6:6. hos statuerunt ante conspectum apostolorum et orantes inposuerunt eis manus
These they set before the apostles: and they praying, imposed hands upon them.
6:6. Whom they set before the apostles: and when they had prayed, they laid [their] hands on them.
6:6. These they set before the sight of the Apostles, and while praying, they imposed hands on them.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: "Их поставили, пред апостолами..." - для действительного поставления их в должность. Не само избравшее общество поставляет их, а предоставляет сие апостолам, которые одни имели право и власть совершить самое поставление избранных своим руковозложением. "Помолясь..." - о том, конечно, чтобы благодать Божия, немощное врачующая и недостаточествующее восполняющая, пророчествовала избранных на их особенное служение Церкви Божией.

"Возложили на них руки..." Способ и вместе - внешний символический знак излияния на рукополагаемого особенных даров Св. Духа. Это руковозложение (ср. Чис XXVII:18) последовало за молитвою, как особенное от нее символическое действие, а не простое сопровождение молитвы. Это было именно действие посвящения избранных, или внешняя сторона таинства. "Заметь, говорит здесь Златоуст, как писатель не говорит ничего лишнего; он не объясняет, каким образом, но просто говорит, что они рукоположены были с молитвою, ибо так совершается рукоположение. Возлагается рука на человека, но все совершает Бог, и Его десница касается главы рукополагаемого, если рукоположение совершено, как должно..."
Adam Clarke: Commentary on the Bible - 1831
6:6: And when they had prayed - Instead of και, and, the Codex Bezae reads οἱτινες, 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, Act 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, Act 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 labor.
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 labor in, and necessity for his labor.
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 neighbors 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.
Albert Barnes: Notes on the Bible - 1834
6:6: And when they had prayed - Invoking in this manner the blessing of God to attend them in the discharge of the duties of their office.
They laid their hands ... - Among the Jews it was customary to lay hands on the head of a person who was set apart to any particular office, Num 27:18; Compare Act 8:19. This was done, not to impart any power or ability, but to "designate" that they received their authority or commission from those who thus laid their hands on them, as the act of laying hands on the sick by the Saviour was an act signifying that the power of healing came from him, Mat 9:18; compare Mar 16:18. In such cases the laying on of the hands conveyed of itself no healing power, but was a sign or token that the power came from the Lord Jesus. Ordination has been uniformly performed in this way. See Ti1 5:22. Though the seven deacons had been chosen by the church to this work, yet they derived their immediate commission and authority from the apostles.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:6: when: Act 1:24, Act 8:17, Act 9:17, Act 13:3; Ti1 4:14, Ti1 5:22; Ti2 1:6
Geneva 1599
6:6 (4) Whom they set before the apostles: and when they had prayed, they (e) laid [their] hands on them.
(4) The ancient Church, with the laying on of hands, as it were consecrated to the Lord those who were lawfully elected.
(e) This ceremony of the laying on of hands came from the Jews, who used this ceremony both in public affairs, and in the offering of sacrifices, and also in private prayers and blessings, as appears in (Gen 48:13-22); and the Church also observed this ceremony, as is evident from (Ti1 5:22; Acts 8:17). However, there is no mention made here either of cream, or shaving, or razing, or crossing, etc.
John Gill
6:6 Whom they set before the apostles,.... They did not barely nominate and propose them to them, but they brought them into their presence, and placed them before them, as the persons whom they had chosen, in order to be ordained by them.
And when they had prayed; for these seven men set before them, that they might appear to be richly qualified for this office, and might honourably and faithfully discharge it, to the peace of themselves, the advantage of the church, and the glory of God:
they laid their hands on them; that is, they ordained them, they installed them into their office, and invested them with it, using the rite or ceremony of laying on of hands, which was used by the apostles for the conferring of gifts, and in benedictions, and at the ordination of officers; and seems to be borrowed from the Jews, who used, it at the creation of doctors among them, and at the promotion of them to that dignity; and which they call or ordination by imposition of hands; though that rite was not looked upon to be essentially necessary: for so they say (f),
"ordination or promotion to doctorship is not necessarily done, "by the hand", as Moses did to Joshua, but even "by word" only; it was enough to say, I ordain thee, or be thou ordained or promoted.''
(f) Juchasin, fol. 60. 1.
Robert Jamieson, A. R. Fausset and David Brown
6:6 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.
6:76:7: Եւ բա՛նն Աստուծոյ աճէր. եւ բազմանա՛յր թիւ աշակերտելոցն յոյժ յԵրուսաղէմ. եւ բազում ժողովք ՚ի քահանայիցն անսայի՛ն հաւատոցն[2220]։[2220] Բազումք. Թիւ աշակերտացն յոյժ։ Օրինակ մի. Եւ բազում ժողովուրդք ՚ի քա՛՛։
7. Եւ Աստծու խօսքը աճում էր, ու աշակերտների թիւը Երուսաղէմում մեծապէս շատանում էր: Եւ քահանաներից շատեր հնազանդւում էին հաւատին:
7 Եւ Աստուծոյ խօսքը կ’աճէր ու աշակերտներուն թիւը խիստ կը շատնար Երուսաղէմի մէջ։ Նոյնիսկ քահանաներէն շատեր նոր հաւատքին կը յարէին։
Եւ բանն Աստուծոյ աճէր, եւ բազմանայր թիւ աշակերտացն յոյժ յԵրուսաղէմ. եւ բազում ժողովք ի քահանայիցն անսային հաւատոցն:

6:7: Եւ բա՛նն Աստուծոյ աճէր. եւ բազմանա՛յր թիւ աշակերտելոցն յոյժ յԵրուսաղէմ. եւ բազում ժողովք ՚ի քահանայիցն անսայի՛ն հաւատոցն[2220]։
[2220] Բազումք. Թիւ աշակերտացն յոյժ։ Օրինակ մի. Եւ բազում ժողովուրդք ՚ի քա՛՛։
7. Եւ Աստծու խօսքը աճում էր, ու աշակերտների թիւը Երուսաղէմում մեծապէս շատանում էր: Եւ քահանաներից շատեր հնազանդւում էին հաւատին:
7 Եւ Աստուծոյ խօսքը կ’աճէր ու աշակերտներուն թիւը խիստ կը շատնար Երուսաղէմի մէջ։ Նոյնիսկ քահանաներէն շատեր նոր հաւատքին կը յարէին։
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6:77: И слово Божие росло, и число учеников весьма умножалось в Иерусалиме; и из священников очень многие покорились вере.
6:7  καὶ ὁ λόγος τοῦ θεοῦ ηὔξανεν, καὶ ἐπληθύνετο ὁ ἀριθμὸς τῶν μαθητῶν ἐν ἰερουσαλὴμ σφόδρα, πολύς τε ὄχλος τῶν ἱερέων ὑπήκουον τῇ πίστει.
6:7. Καὶ (And) ὁ (the-one) λόγος (a-forthee) τοῦ (of-the-one) θεοῦ (of-a-Deity) ηὔξανεν, (it-was-procuring,"καὶ (and) ἐπληθύνετο (it-was-being-increased) ὁ (the-one) ἀριθμὸς (a-number) τῶν (of-the-ones) μαθητῶν (of-learners) ἐν (in) Ἰερουσαλὴμ (unto-a-Hierousalem) σφόδρα , ( to-vehemented ,"πολύς (much) τε (also) ὄχλος (a-crowd) τῶν (of-the-ones) ἱερέων (of-sacreders-of) ὑπήκουον (they-were-hearing-under) τῇ (unto-the-one) πίστει. (unto-a-trust)
6:7. et verbum Dei crescebat et multiplicabatur numerus discipulorum in Hierusalem valde multa etiam turba sacerdotum oboediebat fideiAnd the word of the Lord increased: and the number of the disciples was multiplied in Jerusalem exceedingly. A great multitude also of the priests obeyed the faith.
7. And the word of God increased; and the number of the disciples multiplied in Jerusalem exceedingly; and a great company of the priests were obedient to the faith.
6:7. 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.
6:7. And the Word of the Lord was increasing, and the number of disciples in Jerusalem was multiplied exceedingly. And even a large group of the priests were obedient to the faith.
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:

7: И слово Божие росло, и число учеников весьма умножалось в Иерусалиме; и из священников очень многие покорились вере.
6:7  καὶ ὁ λόγος τοῦ θεοῦ ηὔξανεν, καὶ ἐπληθύνετο ὁ ἀριθμὸς τῶν μαθητῶν ἐν ἰερουσαλὴμ σφόδρα, πολύς τε ὄχλος τῶν ἱερέων ὑπήκουον τῇ πίστει.
6:7. et verbum Dei crescebat et multiplicabatur numerus discipulorum in Hierusalem valde multa etiam turba sacerdotum oboediebat fidei
And the word of the Lord increased: and the number of the disciples was multiplied in Jerusalem exceedingly. A great multitude also of the priests obeyed the faith.
6:7. 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.
6:7. And the Word of the Lord was increasing, and the number of disciples in Jerusalem was multiplied exceedingly. And even a large group of the priests were obedient to the faith.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: "И Слово Божие росло..." - замечание, дающее заключить о последовавшем успокоении христианского общества и усиленной успешности проповеди апостольской, благодаря сосредоточению их деятельности всецело на этой проповеди. Успех выразился особенно в том, что многие даже и из священников покорились вере в Иисуса Мессию, препобежденные в своем упорстве неотразимою убедительностью апостольской проповеди.
Adam Clarke: Commentary on the Bible - 1831
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 ἱερεων, 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 οχλος, 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 ἱερεων, 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.
Albert Barnes: Notes on the Bible - 1834
6:7: And the word of God increased - That is, the gospel was more and more successful, or became more mighty and extensive in its influence. An instance of this success is immediately added.
And a great company of the priests - A great "multitude." This is recorded justly as a remarkable instance of the power of the gospel. How great this company was is not mentioned, but the number of the priests in Jerusalem was very great; and their conversion was a striking proof of the power of truth. It is probable that they had been opposed to the gospel with quite as much hostility as any other class of the Jews. And it is now mentioned, as worthy of special record, that the gospel was sufficiently mighty to humble even the proud, and haughty, and selfish, and envious priests to the foot of the cross. One design of the gospel is to evince the power of truth in subduing all classes of people; and hence, in the New Testament we have the record of its having actually subdued every class to the obedience of faith. Some mss., however, here instead of "priests" read Jews. This reading is followed in the Syriac version.
Were obedient to the faith - The word "faith" here is evidently put for the "Christian religion." Faith is one of the main requirements of the gospel Mar 16:16, and by a figure of speech is put for the gospel itself. To become "obedient to the faith," therefore, is to obey the requirements of the gospel, particularly what requires us to "believe." Compare Rom 10:16. By the accession of the "priests" also no small part of the reproach would be taken away from the gospel, that it made converts only among the lower classes of the people. Compare Joh 7:48.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:7: the word: Act 12:24, Act 19:20; Col 1:6; Ti2 2:9
the number: Act 21:20 *Gr.
the priests: Ch2 29:34, Ch2 30:24; Psa 132:9, Psa 132:16; Mat 19:30; Luk 2:34; Joh 12:42
obedient: Rom 1:5, Rom 16:26; Th2 1:8; Heb 5:9, Heb 11:8
Geneva 1599
6:7 (5) 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 (f) faith.
(5) A happy result of temptation.
(f) This is the figure of speech metonymy, meaning by "faith" the doctrine of the Gospel which brings about faith.
John Gill
6:7 And the word of God increased,.... This stratagem of Satan did not succeed to divide the church, but issued in the better decorum and discipline of it, and in the spread and success of the Gospel; God thus making all things to work together for good;
and the number of the disciples multiplied in Jerusalem greatly; where Christ was crucified, the apostles were scourged, and treated with the utmost contempt, the sanhedrim and rulers of the Jews dwelt, who used all their power and craft to crush the Gospel, and hinder the progress of it, but in vain, there the word increased; which it may be said to do, when saints are edified by it, and sinners are converted under it; and in this last sense it is chiefly to be understood here: the instances of conversion were very numerous; how large must this church now be!
and a great company of the priests were obedient to the faith; that is, to the Gospel, which contains things to be believed, articles of faith; proposes Christ the great object of faith; and is the means of producing faith, and which is of no profit, unless it is mixed with faith: and to obey this is cordially to embrace the doctrines of the Gospel, and cheerfully to submit to the ordinances of it. And that the priests, and a large number of them, should do this, is very marvellous; since they were the most inveterate enemies of the Gospel, and persecutors of the saints; but what is it that efficacious grace cannot do? the Syriac version instead of "priests" reads "Jews", but unsupported by any copy.
John Wesley
6:7 And the word of God grew - The hinderances being removed.
Robert Jamieson, A. R. Fausset and David Brown
6:7 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" (Ti1 3:8-13).
6:86:8: Ստեփանոս այր՝ լի՛ շնորհօք եւ զօրութեամբ, առնէր արուեստս եւ նշա՛նս մեծամեծս ՚ի ժողովրդեանն։
8. Ստեփանոսը, շնորհներով եւ զօրութեամբ լցուած մի մարդ, ժողովրդի մէջ զարմանալի գործեր եւ մեծամեծ նշաններ էր անում:
8 Ստեփանոս, որ հաւատքով ու զօրութիւնով լեցուած մարդ մըն էր, մեծ հրաշքներ եւ նշաններ կ’ընէր ժողովուրդին մէջ։
Ստեփանոս, այր լի [29]շնորհօք եւ զօրութեամբ, առնէր արուեստս եւ նշանս մեծամեծս ի ժողովրդեանն:

6:8: Ստեփանոս այր՝ լի՛ շնորհօք եւ զօրութեամբ, առնէր արուեստս եւ նշա՛նս մեծամեծս ՚ի ժողովրդեանն։
8. Ստեփանոսը, շնորհներով եւ զօրութեամբ լցուած մի մարդ, ժողովրդի մէջ զարմանալի գործեր եւ մեծամեծ նշաններ էր անում:
8 Ստեփանոս, որ հաւատքով ու զօրութիւնով լեցուած մարդ մըն էր, մեծ հրաշքներ եւ նշաններ կ’ընէր ժողովուրդին մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
6:88: А Стефан, исполненный веры и силы, совершал великие чудеса и знамения в народе.
6:8  στέφανος δὲ πλήρης χάριτος καὶ δυνάμεως ἐποίει τέρατα καὶ σημεῖα μεγάλα ἐν τῶ λαῶ.
6:8. Στέφανος (A-Stefanos) δὲ (moreover) πλήρης (repleted) χάριτος (of-a-granting) καὶ (and) δυνάμεως (of-an-ability) ἐποίει (it-was-doing-unto) τέρατα (to-anomalies) καὶ (and) σημεῖα (to-signlets-of) μεγάλα ( to-great ) ἐν (in) τῷ (unto-the-one) λαῷ. (unto-a-people)
6:8. Stephanus autem plenus gratia et fortitudine faciebat prodigia et signa magna in populoAnd Stephen, full of grace and fortitude, did great wonders and signs among the people.
8. And Stephen, full of grace and power, wrought great wonders and signs among the people.
6:8. And Stephen, full of faith and power, did great wonders and miracles among the people.
6:8. Then Stephen, filled with grace and fortitude, wrought great signs and miracles among the people.
And Stephen, full of faith and power, did great wonders and miracles among the people:

8: А Стефан, исполненный веры и силы, совершал великие чудеса и знамения в народе.
6:8  στέφανος δὲ πλήρης χάριτος καὶ δυνάμεως ἐποίει τέρατα καὶ σημεῖα μεγάλα ἐν τῶ λαῶ.
6:8. Stephanus autem plenus gratia et fortitudine faciebat prodigia et signa magna in populo
And Stephen, full of grace and fortitude, did great wonders and signs among the people.
6:8. And Stephen, full of faith and power, did great wonders and miracles among the people.
6:8. Then Stephen, filled with grace and fortitude, wrought great signs and miracles among the people.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8: "Исполненный веры и силы..." - веры, как причины или источника чудодейственной силы, - силы, как особого проявления и действия веры. Здесь впервые упоминается о совершении великих знамений и чудес не только апостолами, но и другими верующими - для более успешного распространения Церкви Христовой.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Stephen's Address.
8 And Stephen, full of faith and power, did great wonders and miracles among the people. 9 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. 10 And they were not able to resist the wisdom and the spirit by which he spake. 11 Then they suborned men, which said, We have heard him speak blasphemous words against Moses, and against God. 12 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, 13 And set up false witnesses, which said, This man ceaseth not to speak blasphemous words against this holy place, and the law: 14 For we have heard him say, that this Jesus of Nazareth shall destroy this place, and shall change the customs which Moses delivered us. 15 And all that sat in the council, looking stedfastly on him, saw his face as it had been the face of an angel.

Stephen, no doubt was diligent and faithful in the discharge of his office as distributor of the church's charity, and laid out himself to put that affair in a good method, which he did to universal satisfaction; and though it appears here that he was a man of uncommon gifts, and fitted for a higher station, yet, being called to that office, he did not think it below him to do the duty of it. And, being faithful in a little, he was entrusted with more; and, though we do not find him propagating the gospel by preaching and baptizing, yet we find him here called out to very honourable services, and owned in them.

I. He proved the truth of the gospel, by working miracles in Christ's name, v. 8. 1. He was full of faith and power, that is, of a strong faith, by which he was enabled to do great things. Those that are full of faith are full of power, because by faith the power of God is engaged for us. His faith did so fill him that it left no room for unbelief and made room for the influences of divine grace, so that, as the prophet speaks, he was full of power by the Spirit of the Lord of hosts, Mic. iii. 8. By faith we are emptied of self, and so are filled with Christ, who is the wisdom of God and the power of God. 2. Being so he did great wonders and miracles among the people, openly, and in the sight of all; for Christ's miracles feared not the strictest scrutiny. It is not strange that Stephen, though he was not a preacher by office, did these great wonders, for we find that these were distinct gifts of the Spirit, and divided severally, for to one was given the working of miracles, and to another prophecy, 1 Cor. xii. 10, 11. And these signs followed not only those that preached, but those that believed. Mark xvi. 17.

II. He pleaded the cause of Christianity against those that opposed it, and argued against it (v. 9, 10); he served the interests of religion as a disputant, in the high places of the field, while others were serving them as vinedressers and husbandmen.

1. We are here told who were his opponents, v. 9. They were Jews, but Hellenist Jews, Jews of the dispersion, who seem to have been more zealous for their religion than the native Jews; it was with difficulty that they retained the practice and profession of it in the country where they lived, where they were as speckled birds, and not without great expense and toil that they kept up their attendance at Jerusalem, and this made them more active sticklers for Judaism than those were whose profession of their religion was cheap and easy. They were of the synagogue which is called the synagogue of the Libertines; the Romans called those Liberti, or Libertini, who either, being foreigners, were naturalized, or, being slaves by birth, were manumitted, or made freemen. Some think that these Libertines were such of the Jews as had obtained the Roman freedom, as Paul had (ch. xxii. 27, 28); and it is probable that he was the most forward man of this synagogue of the Libertines in disputing with Stephen, and engaged others in the dispute, for we find him busy in the stoning of Stephen, and consenting to his death. There were others that belonged to the synagogue of the Cyrenians and Alexandrians, of which synagogue the Jewish writers speak; and others that belonged to their synagogue who were of Cilicia and Asia; and if Paul, as a freeman of Rome, did not belong to the synagogue of the Libertines, he belonged to this, as a native of Tarsus, a city of Cilicia: it is probable that he might be a member of both. The Jews that were born in other countries, and had concerns in them, had frequent occasion, not only to resort to, but to reside in, Jerusalem. Each nation had its synagogue, as in London there are French, and Dutch, and Danish churches: and those synagogues were the schools to which the Jews of those nations sent their youth to be educated in the Jewish learning. Now those that were tutors and professors in these synagogues, seeing the gospel grow, and the rulers conniving at the growth of it, and fearing what would be the consequence of it to the Jewish religion, which they were jealous for, being confident of the goodness of their cause, and their own sufficiency to manage it, would undertake to run down Christianity by force of argument. It was a fair and rational way of dealing with it, and what religion is always ready to admit. Produce your cause, saith the Lord, bring forth your strong reasons, Isa. xli. 21. But why did they dispute with Stephen? And why not with the apostles themselves? (1.) Some think because they despised the apostles as unlearned and ignorant men, whom they thought it below them to engage with; but Stephen was bred a scholar, and they thought it their honour to meddle with their match. (2.) Others think it was because they stood in awe of the apostles, and could not be so free and familiar with them as they could be with Stephen, who was in an inferior office. (3.) Perhaps, they having given a public challenge, Stephen was chosen and appointed by the disciples to be their champion; for it was not meet that the apostles should leave the preaching of the word of God to engage in controversy. Stephen, who was only a deacon in the church, and a very sharp young man, of bright parts, and better qualified to deal with wrangling disputants than the apostles themselves, was appointed to this service. Some historians say that Stephen had been bred up at the feet of Gamaliel, and that Saul and the rest of them set upon him as a deserter, and with a particular fury made him their mark. (4.) It is probable that they disputed with Stephen because he was zealous to argue with them and convince them, and this was the service to which God had called him.

2. We are here told how he carried the point in this dispute (v. 10): They were not able to resist the wisdom and the Spirit by which he spoke. They could neither support their own arguments nor answer his. He proved by such irresistible arguments that Jesus is the Christ, and delivered himself with so much clearness and fulness that they had nothing to object against what he said; though they were not convinced, yet they were confounded. It is not said, They were not able to resist him, but, They were not able to resist the wisdom and the Spirit by which he spoke, that Spirit of wisdom which spoke by him. Now was fulfilled that promise, I will give you a mouth and wisdom which all your adversaries shall not be able to gainsay nor resist, Luke xxi. 15. They thought they had only disputed with Stephen, and could make their part good with him; but they were disputing with the Spirit of God in him, for whom they were an unequal match.

III. At length, he sealed it with his blood; so we shall find he did in the next chapter; here we have some steps taken by his enemies towards it. When they could not answer his arguments as a disputant, they prosecuted him as a criminal, and suborned witnesses against him, to swear blasphemy upon him. "On such terms (saith Mr. Baxter here) do we dispute with malignant men. And it is next to a miracle of providence that no greater number of religious persons have been murdered in the world, by the way of perjury and pretence of law, when so many thousands hate them who make no conscience of false oaths." They suborned men, that is, instructed them what to say, and then hired them to swear it. They were the more enraged against him because he had proved them to be in the wrong, and shown them the right way; for which they ought to have given him their best thanks. Was he therefore become their enemy, because he told them the truth, and proved it to be so? Now let us observe here,

1. How with all possible art and industry they incensed both the government and the mob against him, that, if they could not prevail by the one, they might by the other (v. 12): They stirred up the people against him, that, if the sanhedrim should still think fit (according to Gamaliel's advice) to let him alone, yet they might run him down by a popular rage and tumult; they also found means to stir up the elders and scribes against him, that, if the people should countenance and protect him, they might prevail by authority. Thus they doubted not but to gain their point, when then had two strings to their bow.

2. How they got him to the bar: They came upon him, when he little thought of it, and caught him and brought him to the council. They came upon him in a body, and flew upon him as a lion upon his prey; so the word signifies. By their rude and violent treatment of him, they would represent him, both to the people, and to the government, as a dangerous man, that would either flee from justice if he were not watched, or fight with it if he were not put under a force. Having caught him, they brought him triumphantly into the council, and, as it should seem, so hastily that he had none of his friends with him. They had found, when they brought many together, that they emboldened one another, and strengthened one another's hands; and therefore they will try how to deal with them singly.

3. How they were prepared with evidence ready to produce against him. They were resolved that they would not be run a-ground, as they were when they brought our Saviour upon his trial, and then had to seek for witnesses. These were got ready beforehand, and were instructed to make oath that they had heard him speak blasphemous words against Moses and against God (v. 11) --against this holy place and the law (v. 13); for they heard him say what Jesus would do to their place and their customs, v. 14. It is probable that he had said something to that purport; and yet those who swore it against him are called false witnesses, because, though there was something of truth in their testimony, yet they put a wrong and malicious construction upon what he had said, and perverted it. Observe,

(1.) What was the general charge exhibited against him--that he spoke blasphemous words; and, to aggravate the matter, "He ceases not to speak blasphemous words; it is his common talk, his discourse in all companies; wheresoever he comes, he makes it his business to instil his notions into all he converses with." It intimates likewise something of contumacy and contempt of admonition. "He has been warned against it, and yet ceases not to talk at this rate." Blasphemy is justly reckoned a heinous crime (to speak contemptibly and reproachfully of God our Maker), and therefore Stephen's persecutors would be thought to have a deep concern upon them for the honour of God's name, and to do this in a jealousy for that. As it was with the confessors and martyrs of the Old Testament, so it was with those of the New--their brethren that hated them, and cast them out, said, Let the Lord be glorified; and pretended they did him service in it. He is said to have spoken blasphemous words against Moses and against God. Thus far they were right, that those who blaspheme Moses (if they meant the writings of Moses, which were given by inspiration of God) blaspheme God himself. Those that speak reproachfully of the scriptures, and ridicule them, reflect upon God himself, and do despite to him. His great intention is to magnify the law and make it honourable; those therefore that vilify the law, and make it contemptible, blaspheme his name; for he has magnified his word above all his name. But did Stephen blaspheme Moses? By no means, he was far from it. Christ, and the preachers of his gospel, never said any thing that looked like blaspheming Moses; they always quoted his writings with respect, appealed to them, and said no other things than what Moses said should come; very unjustly therefore is Stephen indicted for blaspheming Moses. But,

(2.) Let us see how this charge is supported and made out; why, truly, when the thing was to be proved, all they can charge him with is that he hath spoken blasphemous words against this holy place and the law; and this must be deemed and taken as blasphemy against Moses and against God himself. Thus does the charge dwindle when it comes to the evidence. [1.] He is charged with blaspheming this holy place. Some understand this of the city of Jerusalem, which was the holy city, and which they had a mighty jealousy for. But it is rather meant of the temple, that holy house. Christ was condemned as a blasphemer for words which were thought to reflect upon the temple, which they seemed concerned for the honour of, even when they by their wickedness had profaned it. [2.] He is charged with blaspheming the law, of which they made their boast, and in which they put their trust, when through breaking the law they dishonoured God, Rom. ii. 23. Well, but how can they make this out? Why, here the charge dwindles again; for all they can accuse him of is that they had themselves heard him say (but how it came in, or what explication he gave to if, they think not themselves bound to give account) that this Jesus of Nazareth, who was so much talked of, shall destroy this place, and change the customs which Moses delivered to us. He could not be charged with having said any thing to the disparagement either of the temple or of the law. The priests had themselves profaned the temple, by making it not only a house of merchandise, but a den of thieves; yet they would be thought zealous for the honour of it, against one that had never said any thing amiss of it, but had attended it more as a house of prayer, according to the true intention of it, than they had. Nor had he ever reproached the law as they had. But, First, He had said, Jesus of Nazareth shall destroy this place, destroy the temple, destroy Jerusalem. It is probable that he might say so; and what blasphemy was it against the holy place to say that it should not be perpetual any more than Shiloh was, and that the just and holy God would not continue the privileges of his sanctuary to those that abused them? Had not the prophets given the same warning to their fathers of the destruction of that holy place by the Chaldeans? Nay, when the temple was first built, had not God himself given the same warning: This house, which is high, shall be an astonishment, 2 Chron. vii. 21. And is he a blasphemer, then, who tells them that Jesus of Nazareth, if they continue their opposition to him, will bring a just destruction upon their place and nation, and they may thank themselves? Those wickedly abuse their profession of religion who, under colour of that, call the reproofs given them for their disagreeable conversations blasphemous reflections upon their religion. Secondly, He had said, This Jesus shall change the customs which Moses delivered to us. And it was expected that in the days of the Messiah they should be changed, and that the shadows should be done away when the substance was come; yet this was no essential change of the law, but the perfecting of it. Christ came, not to destroy, but to fulfil, the law; and, if he changed some customs that Moses delivered, it was to introduce and establish those that were much better; and if the Jewish church had not obstinately refused to come into this new establishment, and adhered to the ceremonial law, for aught I know their place had not been destroyed; so that for putting them into a certain way to prevent their destruction, and for giving them certain notice of their destruction if they did not take that way, he is accused as a blasphemer.

IV. We are here told how God owned him when he was brought before the council, and made it to appear that he stood by him (v. 15): All that sat in the council, the priests, scribes, and elders, looking stedfastly on him, being a stranger, and one they had not yet had before them, saw his face as it had been the face of an angel. It is usual for judges to observe the countenance of the prisoner, which sometimes is an indication either of guilt or innocence. Now Stephen appeared at the bar with the countenance as of an angel. 1. Perhaps it intimates no more than that he had an extraordinarily pleasant, cheerful countenance, and there was not in it the least sign either of fear for himself or anger at his persecutors. He looked as if he had never been better pleased in his life than he was now when he was called out to bear his testimony to the gospel of Christ, thus publicly, and stood fair for the crown of martyrdom. Such an undisturbed serenity, such an undaunted courage, and such an unaccountable mixture of mildness and majesty, there was in his countenance, that every one said he looked like an angel; enough surely to convince the Sadducees that there are angels, when they saw before their eyes an incarnate angel. 2. It should rather seem that there was a miraculous splendour and brightness upon his countenance, like that of our Saviour when he was transfigured--or, at least, that of Moses when he came down from the mount--God designing thereby to put honour upon his faithful witness and confusion upon his persecutors and judges, whose sin would be highly aggravated, and would be indeed a rebellion against the light, if, notwithstanding this, they proceeded against him. Whether he himself knew that the skin of his face shone or no we are not told; but all that sat in the council saw it, and probably took notice of it to one another, and an arrant shame it was that when they saw, and could not but see by it that he was owned of God, they did not call him from standing at the bar to sit in the chief seat upon the bench. Wisdom and holiness make a man's face to shine, and yet these will not secure men from the greatest indignities; and no wonder, when the shining of Stephen's face could not be his protection; though it had been easy to prove that if he had been guilty of putting any dishonour upon Moses God would not thus have put Moses's honour upon him.
Adam Clarke: Commentary on the Bible - 1831
6:8: Stephen, full of faith and power - Instead of πιϚεως, 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 fulfillment of those promises, he enjoyed much of the unction of the Divine Spirit, and much of the favor 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.
Albert Barnes: Notes on the Bible - 1834
6:8: And Stephen - The remarkable death of this first Christian martyr, which soon occurred, gave occasion to the sacred writer to give a detailed account of his character, and of the causes which led to his death. Hitherto the opposition of the Jews had been confined to threats and imprisonment; but it was now to burst forth with furious rage and madness, that could be satisfied only with blood. This was the first in a series of persecutions against Christians which filled the church with blood, and which closed the lives of thousands, perhaps a million, in the great work of establishing the gospel on the earth.
Full of faith - Full of "confidence" in God, or trusting entirely to his promises. See the notes on Mar 16:16.
And power - The power which was evinced in working miracles.
Wonders - This is one of the words commonly used in the New Testament to denote miracles.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:8: full: Act 6:3, Act 6:5, Act 6:10, Act 6:15, Act 7:55; Eph 4:11; Ti1 3:13
did: Act 2:17, Act 2:18, Act 4:29, Act 4:30, Act 8:6
Geneva 1599
6:8 (6) And Stephen, full of faith and (g) power, did great wonders and miracles among the people.
(6) God trains his Church first with evil words and slanders, then with imprisonments, afterwards with scourgings, and by these means prepares it in such a way that at length he causes it to meet in combat with Satan and the world, even to bloodshed and death.
(g) Excellent and singular gifts.
John Gill
6:8 And Stephen, full of faith and power,.... The historian proceeds to give a narrative of Stephen particularly, the first of the seven deacons; of his faith and miracles, of his elocution and wisdom, of his courage and intrepidity, of his constancy, and of his suffering martyrdom. He is said to be full of faith, as before, Acts 6:5 the Alexandrian copy, and four of Beza's copies read, "full of grace"; and so do the Vulgate Latin and Syriac versions; the Ethiopic version reads, "full of the grace of God": he had an uncommon share of it; it was exceeding abundant in him; he had a sufficiency of it for the service and sufferings he was called to: and he was full of power to preach the Gospel, and teach it the people, which he did with authority; to defend it, and oppose the adversaries of it; to bear reproach and indignities for it, and even death itself; and to do miraculous works for the confirmation of it, as follows:
did great wonders and miracles among the people; openly before them, such as speaking with divers tongues, healing diseases, casting out devils, &c.
Robert Jamieson, A. R. Fausset and David Brown
6:8 STEPHEN ARRAIGNED BEFORE THE SAMHEDRIM. (Acts 6:8-15)
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.
6:96:9: Յարեան ոմանք ՚ի ժողովրդենէն, որ կոչէր Լիբեացւոց՝ եւ Կիւրենացւոց՝ եւ Աղեքսանդրացւոց՝ եւ որ ՚ի Կիւլիկեցւոց՝ եւ յԱսիայ, վիճե՛լ ընդ Ստեփանոսի[2221]. [2221] Ոմանք. ՚Ի ժողովրդեանն որ... ՚ի Կիլիկեցւոց։
9. Ոմանք այն ժողովարանից, որ կոչւում էր լիբիացիների[15], կիւրենացիների եւ ալեքսանդրիացիների ժողովարան, եւ ոմանք, որ Կիլիկիայից ու Ասիայից էին, Ստեփանոսի հետ վիճելու ելան:[15] Յունարէնը՝ լիբերտինացիների, որ թարգմանւում է ազատագրեալների:
9 Բայց ոմանք՝ այն ժողովարանէն, որ Ազատացիներուն եւ Կիւրենացիներուն ու Աղեքսանդրացիներուն ժողովարան կ’ըսուէր եւ ոմանք որ Կիլիկիայէն ու Ասիայէն էին, ելան ու Ստեփանոսին հետ վիճաբանութիւն կ’ընէին։
Յարեան ոմանք ի ժողովրդենէն, որ կոչէր [30]Լիբէացւոց եւ Կիւրենացւոց եւ Աղեքսանդրացւոց եւ որ ի Կիլիկեցւոց եւ յԱսիայ, վիճել ընդ Ստեփանոսի:

6:9: Յարեան ոմանք ՚ի ժողովրդենէն, որ կոչէր Լիբեացւոց՝ եւ Կիւրենացւոց՝ եւ Աղեքսանդրացւոց՝ եւ որ ՚ի Կիւլիկեցւոց՝ եւ յԱսիայ, վիճե՛լ ընդ Ստեփանոսի[2221].
[2221] Ոմանք. ՚Ի ժողովրդեանն որ... ՚ի Կիլիկեցւոց։
9. Ոմանք այն ժողովարանից, որ կոչւում էր լիբիացիների[15], կիւրենացիների եւ ալեքսանդրիացիների ժողովարան, եւ ոմանք, որ Կիլիկիայից ու Ասիայից էին, Ստեփանոսի հետ վիճելու ելան:
[15] Յունարէնը՝ լիբերտինացիների, որ թարգմանւում է ազատագրեալների:
9 Բայց ոմանք՝ այն ժողովարանէն, որ Ազատացիներուն եւ Կիւրենացիներուն ու Աղեքսանդրացիներուն ժողովարան կ’ըսուէր եւ ոմանք որ Կիլիկիայէն ու Ասիայէն էին, ելան ու Ստեփանոսին հետ վիճաբանութիւն կ’ընէին։
zohrab-1805▾ eastern-1994▾ western am▾
6:99: Некоторые из так называемой синагоги Либертинцев и Киринейцев и Александрийцев и некоторые из Киликии и Асии вступили в спор со Стефаном;
6:9  ἀνέστησαν δέ τινες τῶν ἐκ τῆς συναγωγῆς τῆς λεγομένης λιβερτίνων καὶ κυρηναίων καὶ ἀλεξανδρέων καὶ τῶν ἀπὸ κιλικίας καὶ ἀσίας συζητοῦντες τῶ στεφάνῳ,
6:9. Ἀνέστησαν (They-stood-up) δέ (moreover) τινες (ones) τῶν (of-the-ones) ἐκ (out) τῆς (of-the-one) συναγωγῆς (of-a-leading-together) τῆς (of-the-one) λεγομένης (of-being-forthed) Λιβερτίνων (of-Libertines) καὶ (and) Κυρηναίων ( of-Kurene-belonged ) καὶ (and) Ἀλεξανδρέων (of-Alexandriers-of) καὶ (and) τῶν (of-the-ones) ἀπὸ (off) Κιλικίας (of-a-Kilikia) καὶ (and) Ἀσίας (of-an-Asia) συνζητοῦντες ( seeking-together-unto ) τῷ (unto-the-one) Στεφάνῳ, (unto-a-Stefanos,"
6:9. surrexerunt autem quidam de synagoga quae appellatur Libertinorum et Cyrenensium et Alexandrinorum et eorum qui erant a Cilicia et Asia disputantes cum StephanoNow there arose some, of that which is called the synagogue of the Libertines and of the Cyrenians and of the Alexandrians and of them that were of Cilicia and Asia, disputing with Stephen.
9. But there arose certain of them that were of the synagogue called of the Libertines, and of the Cyrenians, and of the Alexandrians, and of them of Cilicia and Asia, disputing with Stephen.
6:9. 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.
6:9. But certain ones, from the synagogue of the so-called Libertines, and of the Cyrenians, and of the Alexandrians, and of those who were from Cilicia and Asia rose up and were disputing with Stephen.
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:

9: Некоторые из так называемой синагоги Либертинцев и Киринейцев и Александрийцев и некоторые из Киликии и Асии вступили в спор со Стефаном;
6:9  ἀνέστησαν δέ τινες τῶν ἐκ τῆς συναγωγῆς τῆς λεγομένης λιβερτίνων καὶ κυρηναίων καὶ ἀλεξανδρέων καὶ τῶν ἀπὸ κιλικίας καὶ ἀσίας συζητοῦντες τῶ στεφάνῳ,
6:9. surrexerunt autem quidam de synagoga quae appellatur Libertinorum et Cyrenensium et Alexandrinorum et eorum qui erant a Cilicia et Asia disputantes cum Stephano
Now there arose some, of that which is called the synagogue of the Libertines and of the Cyrenians and of the Alexandrians and of them that were of Cilicia and Asia, disputing with Stephen.
6:9. 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.
6:9. But certain ones, from the synagogue of the so-called Libertines, and of the Cyrenians, and of the Alexandrians, and of those who were from Cilicia and Asia rose up and were disputing with Stephen.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9-10: "Некоторые... вступили в спор...", - anesthsan de tineV... suzhtounteV t Stefanw..., точнее слав.: "воссташа же нецыи... стязающеся со Стефаном..."

Вступившие в спор со Стефаном были еллинисты, каковым, по-видимому, был и сам Стефан, судя по его имени и речи (гл. VII), в которой ветхозаветные места приводятся у него по LXX. Предание говорит, что он был даже родственником Савла, а этот, как известно, был родом из Тарса Киликийского (Чет. -Мин. Дек. 27).

Вступившие в спор со Стефаном были, далее, из так называемой синагоги Либертинцев и Киринейцев и Александрийцев и... из Киликии и Асии. Синагог было в то время в Иерусалиме, по исчислениями раввинов, около 500, в числе коих приводятся и упоминаемые 5.

Либертинцы - это иудеи, переселенные римлянами (особенно при Помпее лет за 60: до R. С. ) в качестве военнопленных в Рим, но потом освобожденные и, как свободные, возвратившиеся в отечество (многое из них, впрочем, предпочли добровольно остаться в Риме), Эти-то вольноотпущенники (libertini) и образовали, по возвращении, свою синагогу либертинцев.

Киринейцы и Александрийцы - переселившиеся в Иерусалим или временно пребывавшие в нем иудеи из Кирены и Александрии.

В Кирене (город в Ливии, на Западе от Египта), по свидетельству Флавия, четвертая часть жителей состояла из иудеев, а в Александрии (в нижнем Египте) из пяти частей города - две населены были сплошь иудеями (Археол. XIV:7, 2; XVI:6, 1; XIV:10, 1; XIX:5, 2). В том и другом городе они жили издавна или поселенные в качестве военнопленных или переселившись сюда добровольно. В Александрии был центр еврейско-греческой учености, отпечаток которой, вероятно, носила и синагога александрийцев в Иерусалиме.

Киликия и Асия - две малоазийские области, в коих также жило много иудеев, и переселенцы или временно пребывавшие в Иерусалиме из них также имели здесь свои особые синагоги.

Все эти 5: синагог восстали враждою против Стефана в лице некоторых членов своих и пытались оспорить его, т. е. его учение и права влияния на народ.

"Не могли противостоять мудрости..." Мудрости - не в смысле иудейско-еллинской учености, но в смысле истинно христианской мудрости, в просвещении истинами Евангельского учения и дарованиями Св. Духа (1Кор.XII:8).
Adam Clarke: Commentary on the Bible - 1831
6:9: 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.
Albert Barnes: Notes on the Bible - 1834
6:9: Then there arose - That is, they stood up against him, or they opposed him.
Of the synagogue - See the notes on Mat 4:23. The Jews were scattered in all parts of the world. In every place they would have synagogues. But it is also probable that there would be enough foreign Jews residing at Jerusalem from each of those places to maintain the worship of the synagogue; and at the great feasts, those synagogues adapted to Jewish people of different nations would be attended by those who came up to attend the great feasts. It is certain that there was a large number of synagogues in Jerusalem. The common estimate is, that there were four hundred and eighty in the city (Lightfoot; Vitringa).
Of the Libertines - There has been very great difference of opinion about the meaning of this word. The chief opinions may be reduced to three:
1. The word is Latin, and means properly a "freedman," a man who had been a slave and was set at liberty. Many have supposed that these persons were manumitted slaves of Roman origin, but who had become proselyted to the Jewish religion, and who had a synagogue in Jerusalem. This opinion is not very probable; though it is certain, from Tacitus (Ann., lib. 2:c. 85), that there were many persons of this description at Rome. He says that 4, 000 Jewish proselytes of Roman slaves made free were sent at one time to Sardinia.
2. A second opinion is, that these persons were Jews by birth, and had been taken captives by the Romans, and then set at liberty, and were thus called "freedmen" or "liberties." That there were many Jews of this description there can be no doubt. Pompey the Great, when he subjugated Judea, sent large numbers of the Jews to Rome (Philo, In Legat. a. d. Caium). These Jews were set at liberty at Rome, and assigned a place beyond the Tiber for a residence. See Introduction to the Epistle to the Romans. These persons are by Philo called "libertines," or "freedmen" (Kuinoel, in loco). Many Jews were also conveyed as captives by Ptolemy I. to Egypt, and obtained a residence in that country and the vicinity.
3. Another opinion is, that they took their name from some "place" which they occupied. This opinion is more probable from the fact that all the "other" persons mentioned here are named from the countries which they occupied. Suidas says that this is the name of a place. And in one of the fathers this passage occurs: "Victor, Bishop of the Catholic Church at Libertina, says, unity is there, etc." from this passage it is plain that there was a place called "Libertina." That place was in Africa, not far from ancient Carthage. See Dr. Pearce's Commentary on this place.
Cyrenians - Jews who dwelt at "Cyrene" in Africa. See the notes on Mat 27:32.
Alexandrians - Inhabitants of Alexandria in Egypt. That city was founded by Alexander the Great, 332 b. c., and was populated by colonies of Greeks and Jews. It was much celebrated, and contained not less than 300, 000 free citizens, and as many slaves. The city was the residence of many Jews. Josephus says that Alexander himself assigned to them a particular quarter of the city, and allowed them equal privileges with the Greeks (Antiq., Rom 14:7, Rom 14:2; Against Apion, Rom 2:4). Philo affirms that of five parts of the city, the Jews inhabited two. According to his statement, there dwelt in his time at Alexandria and the other Egyptian cities not less than "ten hundred thousand Jews." Amron, the general of Omar, when he took the city, said that it contained 40, 000 tributary Jews. At this place the famous version of the Old Testament called the "Septuagint," or the Alexandrian version, was made. See Robinson's Calmet.
Cilicia - This was a province of Asia Minor, on the seacoast, at the north of Cyprus. The capital of this province was Tarsus, the native place of Paul, Act 9:11. As Paul was of this place, and belonged doubtless to this synagogue, it is probable that he was one who was engaged in this dispute with Stephen. Compare Act 7:58.
Of Asia - See the notes on Act 2:9.
Disputing with Stephen - Doubtless on the question whether Jesus was the Messiah. This word does not denote "angry disputing," but is commonly used to denote "fair and impartial inquiry"; and it is probable that the discussion began in this way, and when they were overcome by "argument," they resorted, as disputants are apt to do, to angry criminations and violence.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:9: there: Act 13:45, Act 17:17, Act 17:18
the synagogue: Act 22:19, Act 26:11; Mat 10:17, Mat 23:34; Mar 13:9; Luk 21:12
Cyrenians: Act 2:10, Act 11:20, Act 13:1; Mat 27:32
Alexandrians: Act 18:24, Act 27:6
Cilicia: Act 15:23, Act 15:41, Act 21:39, Act 22:3, Act 23:34, Act 27:5; Gal 1:21
Asia: Act 2:9, Act 16:6, Act 19:10, Act 19:26, Act 21:27
disputing: Co1 1:20
Geneva 1599
6:9 (7) Then there arose certain of the (h) synagogue, which is called [the synagogue] of the Libertines, and Cyrenians, and Alexandrians, and of them of Cilicia and of Asia, disputing with Stephen.
(7) Schools and universities in ancient times were addicted to false pastors, and were the instruments of Satan to spread abroad and defend false doctrines.
(h) Of the people and the school, as it were.
John Gill
6:9 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 Acts 2:10 such as Simon the Cyrenian, the father of Alexander, and Rufus, who carried the cross of Christ after him, Mk 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, Acts 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 Acts 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.
John Wesley
6:9 There arose certain of the synagogue which is called - It was one and the same synagogue which consisted of these several nations. Saul of Cilicia was doubtless a member of it; whence it is not at all improbable, that Gamaliel presided over it. Libertines - So they were styled, whose fathers were once slaves, and afterward made free. This was the ease of many Jews who had been taken captive by the Romans.
Robert Jamieson, A. R. Fausset and David Brown
6:9 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 (Acts 7:58; Acts 21:39).
and of Asia--(See on Acts 16:6).
6:106:10: եւ ո՛չ կարէին զդէմ ունել զիմաստութեանն եւ զհոգւոյն, որով խօսէր[2222]։ [2222] Ոմանք. Իմաստութեանն եւ հոգւոյն որով խօսէրն։
10. Բայց նրանք չէին կարողանում դէմ կանգնել այն իմաստութեանը եւ Հոգուն, որով խօսում էր նա:
10 Բայց չէին կրնար դէմ դնել այն իմաստութեան ու հոգիին, որով ան կը խօսէր։
եւ ոչ կարէին զդէմ ունել զիմաստութեանն եւ զհոգւոյն որով խօսէր:

6:10: եւ ո՛չ կարէին զդէմ ունել զիմաստութեանն եւ զհոգւոյն, որով խօսէր[2222]։
[2222] Ոմանք. Իմաստութեանն եւ հոգւոյն որով խօսէրն։
10. Բայց նրանք չէին կարողանում դէմ կանգնել այն իմաստութեանը եւ Հոգուն, որով խօսում էր նա:
10 Բայց չէին կրնար դէմ դնել այն իմաստութեան ու հոգիին, որով ան կը խօսէր։
zohrab-1805▾ eastern-1994▾ western am▾
6:1010: но не могли противостоять мудрости и Духу, Которым он говорил.
6:10  καὶ οὐκ ἴσχυον ἀντιστῆναι τῇ σοφίᾳ καὶ τῶ πνεύματι ᾧ ἐλάλει.
6:10. καὶ (and) οὐκ (not) ἴσχυον (they-were-force-holding) ἀντιστῆναι (to-have-had-ever-a-one-stood) τῇ (unto-the-one) σοφίᾳ (unto-a-wisdoming-unto) καὶ (and) τῷ (unto-the-one) πνεύματι (unto-a-currenting-to) ᾧ (unto-which) ἐλάλει. (it-was-speaking-unto)
6:10. et non poterant resistere sapientiae et Spiritui quo loquebaturAnd they were not able to resist the wisdom and the spirit that spoke.
10. And they were not able to withstand the wisdom and the Spirit by which he spake.
6:10. And they were not able to resist the wisdom and the spirit by which he spake.
6:10. But they were not able to resist the wisdom and the Spirit with which he was speaking.
And they were not able to resist the wisdom and the spirit by which he spake:

10: но не могли противостоять мудрости и Духу, Которым он говорил.
6:10  καὶ οὐκ ἴσχυον ἀντιστῆναι τῇ σοφίᾳ καὶ τῶ πνεύματι ᾧ ἐλάλει.
6:10. et non poterant resistere sapientiae et Spiritui quo loquebatur
And they were not able to resist the wisdom and the spirit that spoke.
6:10. And they were not able to resist the wisdom and the spirit by which he spake.
6:10. But they were not able to resist the wisdom and the Spirit with which he was speaking.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:10: They there not able to resist the wisdom, etc. - He was wise, well exercised and experienced, in Divine things; and, as appears by his defense, 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.
Albert Barnes: Notes on the Bible - 1834
6:10: To resist - That is, they were not able to "answer" his arguments.
The wisdom - This properly refers to his knowledge of the Scriptures; his skill in what "the Jews" esteemed to be wisdom - acquaintance with their sacred writings, opinions, etc.
And the spirit - This has been commonly understood of the Holy Spirit, by which he was aided; but it rather means the "energy, power," or "ardor" of Stephen. He "evinced" a spirit of zeal and sincerity which they could not withstand; which served, more than mere argument could have done, to convince them that he was right. The evidence of sincerity, honesty, and zeal in a public speaker will often go further to convince the great mass of mankind, than the most able argument if delivered in a cold and indifferent manner.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:10: able: Act 5:39, Act 7:51; Exo 4:12; Isa 54:17; Jer 1:18, Jer 1:19, Jer 15:20; Eze 3:27; Mat 10:19, Mat 10:20; Luk 12:11, Luk 12:12, Luk 21:15; Joh 7:46
the spirit: Job 32:8, Job 32:18; Mic 3:8; Luk 1:17; Co1 2:4
Geneva 1599
6:10 (8) And they were not able to resist the wisdom and the spirit by which he spake.
(8) False teachers, because they will not be overcome, flee from disputations and resort to manifest and open slandering and false accusations.
John Gill
6:10 And they were not able to resist the wisdom,.... In Beza's most ancient copy, and in another manuscript it is added, "which was in him"; that divine wisdom, which the Spirit of wisdom gave him; they were not a match for him with respect to the knowledge of divine things; they could not answer the wise arguments he made use of, fetched out of the Scriptures of truth, in which he was well versed, and had a large knowledge of:
and the Spirit by which he spake; that is, the Holy Spirit, as the above exemplars of Beza, and the Ethiopic version read; the meaning is, they could not resist the Holy Spirit, by which Stephen spake, so as to overcome him, or put Stephen to silence, or confute him; otherwise they did resist him, or oppose themselves to him, but in vain, and without success; for they always resisted the Holy Ghost in Christ and in his apostles, as their fathers before them resisted him in the prophets, as Stephen observes to them, Acts 7:51 hereby was fulfilled what our Lord promised to his disciples, Mt 10:19.
Robert Jamieson, A. R. Fausset and David Brown
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.
6:116:11: Յայնժամ հրապուրեցին ա՛րս ոմանս ասե՛լ զնմանէ, թէ լուաք զդորա խօսել բանս հայհոյութեան ՚ի Մովսէս եւ յԱստուած[2223]։ [2223] Ոմանք. Ասել եթէ լուաք... զբանս հայհոյութեան։
11. Այն ժամանակ հրապուրեցին մի քանի մարդկանց, որ ասեն. «Լսեցինք դրա հայհոյական խօսքեր ասելը Մովսէսի եւ Աստծու դէմ»:
11 Այն ատեն հրապուրեցին քանի մը մարդիկ, որպէս զի ըսեն թէ՝ ‘Մենք լսեցինք որ ատիկա հայհոյութիւն կ’ընէր Մովսէսին ու Աստուծոյ’։
Յայնժամ հրապուրեցին արս ոմանս ասել թէ` Լուաք զդորա խօսել բանս հայհոյութեան ի Մովսէս եւ յԱստուած:

6:11: Յայնժամ հրապուրեցին ա՛րս ոմանս ասե՛լ զնմանէ, թէ լուաք զդորա խօսել բանս հայհոյութեան ՚ի Մովսէս եւ յԱստուած[2223]։
[2223] Ոմանք. Ասել եթէ լուաք... զբանս հայհոյութեան։
11. Այն ժամանակ հրապուրեցին մի քանի մարդկանց, որ ասեն. «Լսեցինք դրա հայհոյական խօսքեր ասելը Մովսէսի եւ Աստծու դէմ»:
11 Այն ատեն հրապուրեցին քանի մը մարդիկ, որպէս զի ըսեն թէ՝ ‘Մենք լսեցինք որ ատիկա հայհոյութիւն կ’ընէր Մովսէսին ու Աստուծոյ’։
zohrab-1805▾ eastern-1994▾ western am▾
6:1111: Тогда научили они некоторых сказать: мы слышали, как он говорил хульные слова на Моисея и на Бога.
6:11  τότε ὑπέβαλον ἄνδρας λέγοντας ὅτι ἀκηκόαμεν αὐτοῦ λαλοῦντος ῥήματα βλάσφημα εἰς μωϊσῆν καὶ τὸν θεόν·
6:11. τότε (To-the-one-which-also) ὑπέβαλον (they-had-casted-under) ἄνδρας (to-men) λέγοντας ( to-forthing ) ὅτι (to-which-a-one,"Ἀκηκόαμεν (We-hath-had-come-to-hear) αὐτοῦ (of-it) λαλοῦντος (of-speaking-unto) ῥήματα (to-utterings-to) βλάσφημα (to-harmfully-declared) εἰς (into) Μωυσῆν (to-a-Mouses) καὶ (and) τὸν (to-the-one) θεόν: (to-a-Deity)
6:11. tunc submiserunt viros qui dicerent se audisse eum dicentem verba blasphemiae in Mosen et DeumThen they suborned men to say they had heard him speak words of blasphemy against Moses and against God.
11. Then they suborned men, which said, We have heard him speak blasphemous words against Moses, and God.
6:11. Then they suborned men, which said, We have heard him speak blasphemous words against Moses, and [against] God.
6:11. Then they suborned men who were to claim that they had heard him speaking words of blasphemy against Moses and against God.
Then they suborned men, which said, We have heard him speak blasphemous words against Moses, and [against] God:

11: Тогда научили они некоторых сказать: мы слышали, как он говорил хульные слова на Моисея и на Бога.
6:11  τότε ὑπέβαλον ἄνδρας λέγοντας ὅτι ἀκηκόαμεν αὐτοῦ λαλοῦντος ῥήματα βλάσφημα εἰς μωϊσῆν καὶ τὸν θεόν·
6:11. tunc submiserunt viros qui dicerent se audisse eum dicentem verba blasphemiae in Mosen et Deum
Then they suborned men to say they had heard him speak words of blasphemy against Moses and against God.
6:11. Then they suborned men, which said, We have heard him speak blasphemous words against Moses, and [against] God.
6:11. Then they suborned men who were to claim that they had heard him speaking words of blasphemy against Moses and against God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11-12: Замечательно, что врагам христианства в деле Стефана удается возбудить народ, доселе бывший на стороне христиан и апостолов (ср. V:13, 26). Это удается именно взведением обвинения на Стефана в богохульстве - самом тяжком преступлении по закону Моисееву. Как и при судебном обвинении самого Господа, народ легкомысленно дал веру этой клевете и хитро доведен был до негодования и возмущения против мнимого богохульника и тех, к среде которых он принадлежал.

Преднамеренность обвинения Стефана и возмущения против него народа ясна из того, что Синедрион был уже совершенно готов для суда над Стефаном, когда его открыто схватили и привели в Синедрион. Таким образом, исполнилась затаенная мечта врагов Христа - устроить погром в обществе христианском возбуждением народной ярости, если не лично против апостолов, то сначала против одного из новопоставленных диаконов, а потом уже и против всего общества с апостолами во главе.
Adam Clarke: Commentary on the Bible - 1831
6:11: Then they suborned men - Ὑπεβαλον. 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, Mat 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, etc. 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, etc.
Albert Barnes: Notes on the Bible - 1834
6:11: Then they suborned men - To suborn in law means to procure a person to take such a false oath as constitutes perjury (Webster). It has substantially this sense here. It means that they induced them to declare what was false, or to bring a false accusation against him. This was done, not by declaring a palpable and open falsehood, but by "perverting" his doctrines, and by stating their own "inferences" as what he had actually maintained - the common way in which people oppose doctrines from which they differ. The Syriac reads this place, "Then they sent certain men, and instructed them that they should say, etc." This was repeating an artifice which they had before practiced so successfully in relation to the Lord Jesus Christ. See Mat 26:60-61.
We have heard ... - When they alleged that they had heard this is not said. Probably, however, they referred to some of his discourses with the people when he performed miracles and wonders among them, Act 6:8.
Blasphemous words - See the notes on Mat 9:3. Moses was regarded with profound Rev_erence. His laws they held to be unchangeable. Any intimation, therefore, that there was a greater Lawgiver than he, or that his institutions were mere shadows and types, and were no longer binding, would be regarded as blasphemy, even though it should be spoken with the highest professed respect for Moses. That the Mosaic institutions were to be changed, and give place to another and a better dispensation, all the Christian teachers would affirm; but this was not said with a design to blaspheme or Rev_ile Moses. "In the view of the Jews," to say that was to speak blasphemy; and hence, instead of reporting what he actually "did" say, they accused him of "saying" what "they" regarded as blasphemy. If reports are made of what people say, their very "words" should be reported; and we should not report our inferences or impressions as what they said.
And against God - God was justly regarded by the Jews as the giver of theft law and the author of their institutions. But the Jews, either willfully or involuntarily, not knowing that they were a shadow of good things to come, and were therefore to pass away, regarded all intimations of such a change as blasphemy against God. God had a right to change or abolish those ceremonial observances, and it was "not" blasphemy in Stephen to declare it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:11: they: Act 23:12-15, Act 24:1-13, Act 25:3, Act 25:7; Kg1 21:10, Kg1 21:13; Mat 26:59, Mat 26:60, Mat 28:12-15; Joh 16:3; Rom 3:8
blasphemous: Act 6:13, Act 18:6, Act 26:11; Lev 24:16; Kg1 21:10-13; Joh 10:33-36; Ti1 1:13
against Moses: Act 7:37-39, Act 15:21, Act 21:20-22, Act 21:28; Joh 1:17, Joh 5:45-47, Joh 9:29; Heb 3:2-5
John Gill
6:11 Then they suborned men,.... Hired false witnesses, which seems to have been commonly done by the Jews; so they did in the case of Christ:
which said, we have heard him speak blasphemous words against Moses, and against God; that is, against the law of Moses, and so against God, who gave the law to Moses, as appears from Acts 6:13 the blasphemous words seem to be, with respect to the ceremonial law, and the abrogation of it, which Stephen might insist upon, and they charged with blasphemy; see Acts 6:14.
Robert Jamieson, A. R. Fausset and David Brown
6:11 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 Acts 7:56, Acts 7:59-60).
6:126:12: Եւ խռովեցի՛ն զժողովուրդն եւ զերիցունսն եւ զդպիրսն. եւ հասեալ ՚ի վերայ յափշտակեցի՛ն զնա՝ եւ ածի՛ն յատեանն[2224]։ [2224] Օրինակ մի. Եւ խռովեցուցին զժողովուրդսն... ՚ի վերայ նորա յափշտա՛՛... յատեան։
12. Եւ գրգռեցին ժողովրդին, քահանաներին ու օրէնսգէտներին. եւ յարձակուելով Ստեփանոսի վրայ՝ յափշտակեցին նրան ու տարան ատեան:
12 Եւ գրգռեցին ժողովուրդը ու ծերերը եւ դպիրները ու անոր վրայ հասնելով զինք բռնեցին ու ատեանը տարին։
Եւ խռովեցին զժողովուրդն եւ զերիցունսն եւ զդպիրսն. եւ հասեալ ի վերայ` յափշտակեցին զնա եւ ածին յատեանն:

6:12: Եւ խռովեցի՛ն զժողովուրդն եւ զերիցունսն եւ զդպիրսն. եւ հասեալ ՚ի վերայ յափշտակեցի՛ն զնա՝ եւ ածի՛ն յատեանն[2224]։
[2224] Օրինակ մի. Եւ խռովեցուցին զժողովուրդսն... ՚ի վերայ նորա յափշտա՛՛... յատեան։
12. Եւ գրգռեցին ժողովրդին, քահանաներին ու օրէնսգէտներին. եւ յարձակուելով Ստեփանոսի վրայ՝ յափշտակեցին նրան ու տարան ատեան:
12 Եւ գրգռեցին ժողովուրդը ու ծերերը եւ դպիրները ու անոր վրայ հասնելով զինք բռնեցին ու ատեանը տարին։
zohrab-1805▾ eastern-1994▾ western am▾
6:1212: И возбудили народ и старейшин и книжников и, напав, схватили его и повели в синедрион.
6:12  συνεκίνησάν τε τὸν λαὸν καὶ τοὺς πρεσβυτέρους καὶ τοὺς γραμματεῖς, καὶ ἐπιστάντες συνήρπασαν αὐτὸν καὶ ἤγαγον εἰς τὸ συνέδριον,
6:12. συνεκίνησάν (they-moved-together-unto) τε (also) τὸν (to-the-one) λαὸν (to-a-people) καὶ (and) τοὺς (to-the-ones) πρεσβυτέρους ( to-more-eldered ) καὶ (and) τοὺς (to-the-ones) γραμματεῖς, (to-letterers-of,"καὶ (and) ἐπιστάντες ( having-had-stood-upon ) συνήρπασαν (they-together-snatched-to) αὐτὸν (to-it) καὶ (and) ἤγαγον (they-had-led) εἰς (into) τὸ (to-the-one) συνέδριον, (to-a-seatlet-together,"
6:12. commoverunt itaque plebem et seniores et scribas et concurrentes rapuerunt eum et adduxerunt in conciliumAnd they stirred up the people and the ancients and the scribes. And running together, they took him and brought him to the council.
12. And they stirred up the people, and the elders, and the scribes, and came upon him, and seized him, and brought him into the council,
6:12. 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,
6:12. And thus did they stir up the people and the elders and the scribes. And hurrying together, they seized him and brought him to the council.
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:

12: И возбудили народ и старейшин и книжников и, напав, схватили его и повели в синедрион.
6:12  συνεκίνησάν τε τὸν λαὸν καὶ τοὺς πρεσβυτέρους καὶ τοὺς γραμματεῖς, καὶ ἐπιστάντες συνήρπασαν αὐτὸν καὶ ἤγαγον εἰς τὸ συνέδριον,
6:12. commoverunt itaque plebem et seniores et scribas et concurrentes rapuerunt eum et adduxerunt in concilium
And they stirred up the people and the ancients and the scribes. And running together, they took him and brought him to the council.
6:12. 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,
6:12. And thus did they stir up the people and the elders and the scribes. And hurrying together, they seized him and brought him to the council.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:12: And they - The Libertines, etc., 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.
Albert Barnes: Notes on the Bible - 1834
6:12: And they stirred up the people - They "excited" the people, or alarmed their fears, as had been done before when they sought to put the Lord Jesus to death, Mat 27:20.
The elders - The members of the Sanhedrin, or Great Council.
Scribes - See the notes on Mat 2:4.
To the council - To the Sanhedrin, or the Great Council of the nation, which claimed jurisdiction in the matters of religion. See the notes on Mat 2:4.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:12: they stirred: Act 13:50, Act 14:2, Act 17:5, Act 17:13, Act 21:27; Pro 15:18
and caught: Act 4:1-3, Act 5:18, Act 5:27, Act 16:19-21, Act 17:5, Act 17:6, Act 18:12; Mat 26:57
Geneva 1599
6:12 (9) 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,
(9) The first bloody persecution of the Church of Christ, began and sprang from a council of priests, by the suggestion of the university teachers.
John Gill
6:12 And they stirred up the people,.... The common people, who were easily wrought upon, and soon incensed and provoked, when at any time it was suggested to them that the rituals and ceremonies of the law of Moses were treated with any neglect or contempt; see Acts 21:27.
And the elders and the Scribes; who belonged to the sanhedrim, to whom they reported these things, as persons, under whose cognizance they properly came:
and came upon him; at an unawares, and in an hostile way:
and caught him; seized him with violence:
and brought him to the council; the great sanhedrim, then sitting at Jerusalem, to whom it belonged to judge of blasphemy.
6:136:13: Եւ կացուցին վկայս սո՛ւտս որ ասէին. Այրս այս ո՛չ դադարէ խօսել բանս հայհոյութեան զտեղւոյն սրբոյ՝ եւ զօրինացն[2225]։ [2225] Ոմանք. Խօսել զբանս... եւ զօրինաց։
13. Եւ բերեցին կանգնեցրին սուտ վկաներ, որոնք ասում էին. «Այս մարդը չի դադարում հայհոյական խօսքեր ասել այս սուրբ տեղի եւ օրէնքի դէմ.
13 Սուտ վկաներ կայնեցուցին, որոնք կ’ըսէին. «Այս մարդը չի դադարիր հայհոյելէ սուրբ տեղին եւ օրէնքին։
Եւ կացուցին վկայս սուտս որ ասէին. Այրս այս ոչ դադարէ խօսել բանս հայհոյութեան զտեղւոյն սրբոյ եւ զօրինացն:

6:13: Եւ կացուցին վկայս սո՛ւտս որ ասէին. Այրս այս ո՛չ դադարէ խօսել բանս հայհոյութեան զտեղւոյն սրբոյ՝ եւ զօրինացն[2225]։
[2225] Ոմանք. Խօսել զբանս... եւ զօրինաց։
13. Եւ բերեցին կանգնեցրին սուտ վկաներ, որոնք ասում էին. «Այս մարդը չի դադարում հայհոյական խօսքեր ասել այս սուրբ տեղի եւ օրէնքի դէմ.
13 Սուտ վկաներ կայնեցուցին, որոնք կ’ըսէին. «Այս մարդը չի դադարիր հայհոյելէ սուրբ տեղին եւ օրէնքին։
zohrab-1805▾ eastern-1994▾ western am▾
6:1313: И представили ложных свидетелей, которые говорили: этот человек не перестает говорить хульные слова на святое место сие и на закон.
6:13  ἔστησάν τε μάρτυρας ψευδεῖς λέγοντας, ὁ ἄνθρωπος οὖτος οὐ παύεται λαλῶν ῥήματα κατὰ τοῦ τόπου τοῦ ἁγίου [τούτου] καὶ τοῦ νόμου·
6:13. ἔστησάν (they-had-stood) τε (also) μάρτυρας (to-witnesses) ψευδεῖς ( to-false ) λέγοντας (to-forthing,"Ὁ (The-one) ἄνθρωπος (a-mankind) οὗτος (the-one-this) οὐ (not) παύεται ( it-ceaseth ) λαλῶν (speaking-unto) ῥήματα (to-utterings-to) κατὰ (down) τοῦ (of-the-one) τόπου (of-an-occasion) τοῦ (of-the-one) ἁγίου (of-hallow-belonged) [τούτου] "[of-the-one-this]"καὶ (and) τοῦ (of-the-one) νόμου, (of-a-parcelee,"
6:13. et statuerunt testes falsos dicentes homo iste non cessat loqui verba adversus locum sanctum et legemAnd they set up false witnesses, who said: This man ceaseth not to speak words against the holy place and the law.
13. and set up false witnesses, which said, This man ceaseth not to speak words against this holy place, and the law:
6:13. And set up false witnesses, which said, This man ceaseth not to speak blasphemous words against this holy place, and the law:
6:13. And they set up false witnesses, who said: “This man does not cease to speak words against the holy place and the law.
And set up false witnesses, which said, This man ceaseth not to speak blasphemous words against this holy place, and the law:

13: И представили ложных свидетелей, которые говорили: этот человек не перестает говорить хульные слова на святое место сие и на закон.
6:13  ἔστησάν τε μάρτυρας ψευδεῖς λέγοντας, ὁ ἄνθρωπος οὖτος οὐ παύεται λαλῶν ῥήματα κατὰ τοῦ τόπου τοῦ ἁγίου [τούτου] καὶ τοῦ νόμου·
6:13. et statuerunt testes falsos dicentes homo iste non cessat loqui verba adversus locum sanctum et legem
And they set up false witnesses, who said: This man ceaseth not to speak words against the holy place and the law.
6:13. And set up false witnesses, which said, This man ceaseth not to speak blasphemous words against this holy place, and the law:
6:13. And they set up false witnesses, who said: “This man does not cease to speak words against the holy place and the law.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13: "Представили ложных свидетелей...", т. е. приписывавших Стефану совсем не то, что он говорил действительно, извращавших его речи.

"Он, быть может, беседовал очень откровенно и говорил о прекращении закона, или, вернее - не говорил, а намекал, потому что, если бы он говорил ясно, то эти некоторые не имели бы нужды в лжесвидетелях" (Феофил. ).

"На святое место сие...", т. е. храм Иерусалимский, "и на закон...", т. е. Моисеев, главную основу всей ветхозаветной жизни.

Как при осуждении Господа Иисуса лжесвидетели перетолковали одно изречение Его о разрушении храма (Мф XXVI:61; ср. Ин II:19), чтобы представить Его богохульником, так и теперь лжесвидетели Стефана, вероятно, перетолковали какое-либо изречение его, где он выражал преобразующее действие христианства и отношение к Ветхому Завету. Это было, вероятно, при спорах его с еллинистами, и бывало неоднократно ("не пеpecтает").
Adam Clarke: Commentary on the Bible - 1831
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.
Albert Barnes: Notes on the Bible - 1834
6:13: And set up false witnesses - It has been made a question why these persons are called "false" witnesses, since it is supposed by many that they reported merely the "words" of Stephen. It may be replied that if they did report merely his "words"; if Stephen had actually said what they affirmed, yet they perverted his meaning. They accused him of "blasphemy"; that is, of calumnious and reproachful words against Moses and against God That Stephen had spoken in such a manner, or had designed to "reproach" Moses, there is no evidence. What was said in the mildest manner, and in the way of cool argument, might easily be perverted so as in "their view" to amount to blasphemy. But there is no evidence whatever that Stephen had ever used these words on any occasion, and it is altogether improbable that he ever did, for the following reasons:
(1) Jesus himself never affirmed that he would destroy that place. He uniformly taught that it would be done by the "Gentiles," mat 24. It is altogether improbable, therefore, that Stephen should declare any such thing.
(2) it is equally improbable that he taught that Jesus would abolish the special customs and rites of the Jews. It was long, and after much discussion, before the apostles themselves were convinced that they were to be changed, and when they were changed it was done gradually. See Act 10:14, etc.; Act 11:2, etc.; Act 15:20; Act 21:20, etc. The probability therefore is, that the whole testimony was "false," and was artfully invented to produce the utmost exasperation among the people, and yet was at the same time so plausible as to be easily believed. For on this point the Jews were particularly sensitive; and it is clear that they had some expectations that the Messiah would produce some such changes. Compare Mat 26:61 with Dan 9:26-27. The same charge was afterward brought against Paul, which he promptly denied. See Act 25:8.
This holy place - The temple.
The law - The Law of Moses.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:13: set: Act 6:11; Psa 27:12, Psa 35:11, Psa 56:5
Geneva 1599
6:13 (10) And set up false witnesses, which said, This man ceaseth not to speak blasphemous words against this holy place, and the law:
(10) An example of frivolous objectors or false accusers, who gather false conclusions from things that are well uttered and spoken.
John Gill
6:13 And set up false witnesses,.... Having hired them, they brought them and set them before the sanhedrim, to bear witness against Stephen:
which said, this man; meaning Stephen, who was now before the council, at whom they pointed, and whose name, through contempt, they would not mention:
ceaseth not to speak blasphemous words against this holy place; either the city of Jerusalem, which is sometimes called the holy city, and which was foretold by the angel to Daniel, and by Christ, that it should be destroyed, and which Stephen might speak of; or rather the temple, so the Ethiopic version; in a part of which, or in a place contiguous to it, the sanhedrim might now be sitting:
and the law; the ceremonial law: the sense is, that Stephen was continually telling the people, that in a little time their temple would be destroyed, and an end be put to temple worship, and to all the rituals and ceremonies of the law of Moses; the Vulgate Latin and Syriac versions leave out the word "blasphemous"; and so do the Alexandrian copy, and Beza's most ancient one; but as Beza observes, it is certain, or at least it is most likely, that it was not omitted by the false witnesses; though speaking against the temple and the law was sufficient to make good a charge of blasphemy.
6:146:14: Լուա՛ք ՚ի դմանէ զի ասէր, թէ Յիսուս Նազովրեցի՝ նա՛ քակեսցէ զտեղիս զայս, եւ փոխեսցէ զօրէնսս զոր ետ մեզ Մովսէս[2226]։ [2226] Ոմանք. Զօրէնս զոր ետ։
14. լսեցինք դրա բերանից, որ ասում էր, թէ՝ «Յիսուս Նազովրեցին ինքը պիտի քանդի այս տաճարը եւ փոխի այն օրէնքը, որ Մովսէսը մեզ տուեց»»:
14 Քանզի լսեցինք ատկէ, որ կ’ըսէր թէ՝ ‘Այս Նազովրեցի Յիսուսը պիտի քակէ այս տեղը ու պիտի փոխէ Մովսէսին մեզի աւանդած սովորութիւնները’»։
Լուաք ի դմանէ զի ասէր թէ` Յիսուս Նազովրեցի, նա քակեսցէ զտեղիս զայս, եւ փոխեսցէ զօրէնս զոր ետ մեզ Մովսէս:

6:14: Լուա՛ք ՚ի դմանէ զի ասէր, թէ Յիսուս Նազովրեցի՝ նա՛ քակեսցէ զտեղիս զայս, եւ փոխեսցէ զօրէնսս զոր ետ մեզ Մովսէս[2226]։
[2226] Ոմանք. Զօրէնս զոր ետ։
14. լսեցինք դրա բերանից, որ ասում էր, թէ՝ «Յիսուս Նազովրեցին ինքը պիտի քանդի այս տաճարը եւ փոխի այն օրէնքը, որ Մովսէսը մեզ տուեց»»:
14 Քանզի լսեցինք ատկէ, որ կ’ըսէր թէ՝ ‘Այս Նազովրեցի Յիսուսը պիտի քակէ այս տեղը ու պիտի փոխէ Մովսէսին մեզի աւանդած սովորութիւնները’»։
zohrab-1805▾ eastern-1994▾ western am▾
6:1414: Ибо мы слышали, как он говорил, что Иисус Назорей разрушит место сие и переменит обычаи, которые передал нам Моисей.
6:14  ἀκηκόαμεν γὰρ αὐτοῦ λέγοντος ὅτι ἰησοῦς ὁ ναζωραῖος οὖτος καταλύσει τὸν τόπον τοῦτον καὶ ἀλλάξει τὰ ἔθη ἃ παρέδωκεν ἡμῖν μωϊσῆς.
6:14. ἀκηκόαμεν (we-hath-had-come-to-hear) γὰρ (therefore) αὐτοῦ (of-it) λέγοντος (of-forthing) ὅτι (to-which-a-one,"Ἰησοῦς (An-Iesous) ὁ (the-one) Ναζωραῖος (Nazora-belonged) οὗτος (the-one-this) καταλύσει (it-shall-loose-down) τὸν (to-the-one) τόπον (to-an-occasion) τοῦτον (to-the-one-this) καὶ (and) ἀλλάξει (it-shall-other) τὰ (to-the-ones) ἔθη (to-customs) ἃ ( to-which ) παρέδωκεν (it-gave-beside) ἡμῖν (unto-us) Μωυσῆς. (a-Mouses)
6:14. audivimus enim eum dicentem quoniam Iesus Nazarenus hic destruet locum istum et mutabit traditiones quas tradidit nobis MosesFor we have heard him say that this Jesus of Nazareth shall destroy this place and shall change the traditions which Moses delivered unto us.
14. for we have heard him say, that this Jesus of Nazareth shall destroy this place, and shall change the customs which Moses delivered unto us.
6:14. For we have heard him say, that this Jesus of Nazareth shall destroy this place, and shall change the customs which Moses delivered us.
6:14. For we have heard him saying that this Jesus the Nazarene will destroy this place and will change the traditions, which Moses handed down to us.”
For we have heard him say, that this Jesus of Nazareth shall destroy this place, and shall change the customs which Moses delivered us:

14: Ибо мы слышали, как он говорил, что Иисус Назорей разрушит место сие и переменит обычаи, которые передал нам Моисей.
6:14  ἀκηκόαμεν γὰρ αὐτοῦ λέγοντος ὅτι ἰησοῦς ὁ ναζωραῖος οὖτος καταλύσει τὸν τόπον τοῦτον καὶ ἀλλάξει τὰ ἔθη ἃ παρέδωκεν ἡμῖν μωϊσῆς.
6:14. audivimus enim eum dicentem quoniam Iesus Nazarenus hic destruet locum istum et mutabit traditiones quas tradidit nobis Moses
For we have heard him say that this Jesus of Nazareth shall destroy this place and shall change the traditions which Moses delivered unto us.
6:14. For we have heard him say, that this Jesus of Nazareth shall destroy this place, and shall change the customs which Moses delivered us.
6:14. For we have heard him saying that this Jesus the Nazarene will destroy this place and will change the traditions, which Moses handed down to us.”
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jw▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: "Мы слышали, как он говорил...", - akhkoamen gar autou legontoV, - "слышали его говорящим, что..." - дальнейшие слова - не собственные слова Стефана, а вложенные в уста его лжесвидетелями и ими перетолкованные по-своему.

"Иисус Назорей...", - в греческом и славянском тексте с добавлением презрительного - сей (outoV).
Albert Barnes: Notes on the Bible - 1834
6:14: Shall change - Shall abolish them, or shall introduce others in their place.
The customs - The ceremonial rites and observances of sacrifices, festivals, etc., appointed by Moses.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:14: we have: Act 25:8
that: Isa 66:1-6; Jer 7:4-14, Jer 26:6-9, Jer 26:12, Jer 26:18; Dan 9:26; Mic 3:12; Zac 11:1; Zac 14:2; Mat 24:1, Mat 24:2; Mar 14:58; Luk 13:34, Luk 13:35, Luk 21:6, Luk 21:24; Joh 4:21
change: Isa 65:15, Isa 66:19-21; Hos 3:4; Gal 3:19, Gal 3:23, Gal 4:3-5; Heb 7:11-19, Heb 8:6-13; Heb 9:9-11, Heb 10:1-18, Heb 12:26-28
customs: or, rites
John Gill
6:14 For we have heard him say,.... The Ethiopic version adds, "besides"; but rather these words are a reason, giving evidence to, and supporting the general charge:
that this Jesus of Nazareth; Stephen spoke of, and whom they so called by way of contempt:
shall destroy this place; meaning the temple, as the Ethiopic version renders it; and is the same charge, the false witnesses at Christ's examination brought against him:
and shall change the customs which Moses delivered us; that is, the rites, ceremonies, institutions, and appointments of the Mosaic dispensation; and yet this is no other, than what the Jews themselves say will be done, in the times of the Messiah; for they assert (p), that
"awbl dytel, "in time to come" (i.e. in the days of the Messiah) all sacrifices shall cease, but the sacrifice of thanksgiving.''
(p) Vajikra Rabba, sect. 9. fol. 153. 1. & sect. 27. fol. 168. 4.
John Wesley
6:14 We have heard him say - So they might. But yet the consequence they drew would not follow.
6:156:15: Եւ հայեցեալ ՚ի նա ամենեցուն որ նստէին յատենին, տեսի՛ն զերեսս նորա իբրեւ զերեսս հրեշտակի[2227]։[2227] Ոմանք. Նստէին յատենի։
15. Եւ բոլոր նրանք, որ նստած էին ատեանում, նրան նայելով՝ տեսան, որ նրա երեսը հրեշտակի երեսի նման էր:
15 Ատեանը նստողներուն ամէնքը երբ անոր նայեցան, անոր երեսը հրեշտակի պէս տեսան։
Եւ հայեցեալ ի նա ամենեցուն որ նստէին յատենին, տեսին զերեսս նորա իբրեւ զերեսս հրեշտակի:

6:15: Եւ հայեցեալ ՚ի նա ամենեցուն որ նստէին յատենին, տեսի՛ն զերեսս նորա իբրեւ զերեսս հրեշտակի[2227]։
[2227] Ոմանք. Նստէին յատենի։
15. Եւ բոլոր նրանք, որ նստած էին ատեանում, նրան նայելով՝ տեսան, որ նրա երեսը հրեշտակի երեսի նման էր:
15 Ատեանը նստողներուն ամէնքը երբ անոր նայեցան, անոր երեսը հրեշտակի պէս տեսան։
zohrab-1805▾ eastern-1994▾ western am▾
6:1515: И все, сидящие в синедрионе, смотря на него, видели лице его, как лице Ангела.
6:15  καὶ ἀτενίσαντες εἰς αὐτὸν πάντες οἱ καθεζόμενοι ἐν τῶ συνεδρίῳ εἶδον τὸ πρόσωπον αὐτοῦ ὡσεὶ πρόσωπον ἀγγέλου.
6:15. καὶ (And) ἀτενίσαντες ( having-stretched-along-to ) εἰς (into) αὐτὸν (to-it," πάντες ( all ) οἱ (the-ones) καθεζόμενοι ( seating-down ) ἐν (in) τῷ (unto-the-one) συνεδρίῳ (unto-a-seatlet-together,"εἶδαν (they-saw) τὸ (to-the-one) πρόσωπον (to-looked-toward) αὐτοῦ (of-it) ὡσεὶ (as-if) πρόσωπον (to-looked-toward) ἀγγέλου. (of-a-messenger)
6:15. et intuentes eum omnes qui sedebant in concilio viderunt faciem eius tamquam faciem angeliAnd all that sat in the council, looking on him, saw his face as if it had been the face of an angel.
15. And all that sat in the council, fastening their eyes on him, saw his face as it had been the face of an angel.
6:15. And all that sat in the council, looking stedfastly on him, saw his face as it had been the face of an angel.
6:15. And all those who were sitting in the council, gazing at him, saw his face, as if it had become the face of an Angel.
And all that sat in the council, looking stedfastly on him, saw his face as it had been the face of an angel:

15: И все, сидящие в синедрионе, смотря на него, видели лице его, как лице Ангела.
6:15  καὶ ἀτενίσαντες εἰς αὐτὸν πάντες οἱ καθεζόμενοι ἐν τῶ συνεδρίῳ εἶδον τὸ πρόσωπον αὐτοῦ ὡσεὶ πρόσωπον ἀγγέλου.
6:15. et intuentes eum omnes qui sedebant in concilio viderunt faciem eius tamquam faciem angeli
And all that sat in the council, looking on him, saw his face as if it had been the face of an angel.
6:15. And all that sat in the council, looking stedfastly on him, saw his face as it had been the face of an angel.
6:15. And all those who were sitting in the council, gazing at him, saw his face, as if it had become the face of an Angel.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15: "Видели лице его, как лице Ангела..." Это было тем удивительнее, чем неестественнее для обыкновенного подсудимого, которого все думали увидеть с выражением страха, уныния или, по меньшей мере, враждебного настроения, присущего оскорбленному клеветою.

Исполненная совершенно другими чувствованиями, чистая душа Стефана выражалась мужественным спокойствием лица и торжествующим одушевлением, сообщавшим - в контраст атмосфере обвинителей с их злобою и неистовством - поистине ангелоподобную светлость и приятность его юному лицу. Это тем более должно быть понятно, что если и прежде Стефан был исполнен особой силы Духа Св. (ст. 8), то в эту решительную и торжественную для него минуту он, без сомнения, удостоился особенного озарения от Духа Божия, преобразившего самый внешний вид его в ангелоподобный.
Adam Clarke: Commentary on the Bible - 1831
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 splendor 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 splendor 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 splendor 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 defense 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 favor, 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!
Albert Barnes: Notes on the Bible - 1834
6:15: Looking stedfastly on him - Fixing the eyes intently on him. They were probably attracted by the unusual appearance of the man, his meekness, his calm and collected fearlessness, and the proofs of conscious innocence and sincerity.
The face of an angel - This expression is one evidently denoting that he manifested evidence of sincerity, gravity, fearlessness, confidence in God. It is used in the Old Testament to denote special wisdom, Sa2 14:17; Sa2 19:27. In Gen 33:10, it is used to denote special majesty and glory, as if it were the face of God. When Moses came down from Mount Sinai, it is said that the skin of his face shone so that the children of Israel were afraid to come near him, Exo 34:29-30; Co2 3:7, Co2 3:13. Compare Rev 1:16; Mat 17:2. The expression is used to denote the impression produced on the countenance by communion with God; the calm serenity and composure which follow a confident committing of all into his hands. It is not meant that there was anything "miraculous" in the case of Stephen, but it is language that denotes calmness, dignity, and confidence in God, all of which were so marked on his countenance that it impressed them with clear proofs of his innocence and piety. The language is very common in the Jewish writings. It is not unusual for deep feeling, sincerity, and confidence in God, to impress themselves on the countenance. Any deep emotion will do this; and it is to be expected with religious feeling, the most tender and solemn of all feeling, will diffuse seriousness, serenity, calmness, and peace not affected sanctimoniousness, over the countenance.
In this chapter we have another specimen of the manner in which the church of the Lord Jesus was established. It was from the beginning amidst scenes of persecution, encountering opposition adapted to try the nature and power of religion. If Christianity was an imposture, it had enemies acute and malignant enough to detect the imposition. The learned, the cunning, and the mighty rose up in opposition, and by all the arts of sophistry, all the force of authority, and all the fearfulness of power, attempted to destroy it in the commencement. Yet it lived; it gained new accessions of strength from every new form of opposition; it evinced its genuineness more and more by showing that it was superior to the arts and malice of earth and of hell.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:15: saw: Exo 34:29-35; Ecc 8:1; Mat 13:43, Mat 17:2; Co2 3:7, Co2 3:8, Co2 3:18
Geneva 1599
6:15 And all that sat in the council, looking stedfastly on him, (i) saw his face as it had been the face of an angel.
(i) By this it appears that Steven had an excellent and wholesome countenance, having a quiet and settled mind, a good conscience, and certain conviction that his cause was just: for seeing as he was to speak before the people, God beautified his countenance, so that by the very beholding of him the Jews' minds might be penetrated and amazed.
John Gill
6:15 And all that sat in the council,.... The whole sanhedrim,
looking steadfastly on him; to observe whether his countenance altered, his tongue stammered, or he trembled in any part of his body, neither of which appeared; but on the contrary, they
saw his face, as if it had been the face of an angel. The Ethiopic version adds, "of God"; there was such a calmness and serenity in it, which showed his innocence and unconsciousness of guilt; and such a beauty and glory upon it, that he looked as lovely and amiable as the angels of God, who when they appeared to men, it was in very glorious and splendid forms: his face might shine as Moses's did, when he came down from the mount; or in some degree as Christ's did at his transfiguration; and this might, as it ought to have been, taken as an acquittance of him by God, from the charge of blasphemy, either against God or Moses: the Jews (q) say of Phinehas, that when the Holy Ghost was upon him, his face burned or shone like lamps, and Stephen was now full of the Holy Ghost, Acts 6:5.
(q) Ceseph. Misna in Maimon. Hilch. Teshuba, c. 9. & Vajikra Rabba, sect. 1. fol. 146. 1. & sect. 21. fol. 163. 1.
John Wesley
6:15 As the face of an angel - Covered with supernatural lustre. They reckoned his preaching of Jesus to be the Christ was destroying Moses and the law; and God bears witness to him, with the same glory as he did to Moses, when he gave the law by him.
Robert Jamieson, A. R. Fausset and David Brown
6:15 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.