Exegetical and Hermeneutical Commentary of Acts 6:6
Whom they set before the apostles: and when they had prayed, they laid [their] hands on them.
6. whom they set before the apostles ] That they might confirm, as they had proposed to do, the selection made by the whole congregation.
they laid their hands on them ] As a solemn dedication of them to the work for which they had been chosen. Cf. Num 27:18; Num 27:23.
Fuente: The Cambridge Bible for Schools and Colleges
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 1Ti 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.
Fuente: Albert Barnes’ Notes on the Bible
Verse 6. And when they had prayed] Instead of , and, the Codex Bezae reads , 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, Ac 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, Ac 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 labour.
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 labour in, and necessity for his labour.
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 neighbours 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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
When they had prayed; prayer is the salt which seasoneth and sanctifieth all things.
They laid their hands on them; a rite used in the church of old,
1. In their sacrifices, Exo 29:15;
2. In their blessings, Gen 48:14
3. In their designations unto a charge or office; thus Moses on Joshua, Num 27:18;
and from thence it was more easily derived unto the gospel church; our Saviour blessing thus the children which were brought unto him, Mat 19:13; and this also were ministers ordained in the primitive times, 1Ti 5:22.
Fuente: English Annotations on the Holy Bible by Matthew Poole
6. when they had prayed, they laidtheir hands on themthe one proclaiming that all official giftsflowed from the Church’s glorified Head, the other symbolizing thecommunication of these to the chosen office-bearers through therecognized channels.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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.
Fuente: John Gill’s Exposition of the Entire Bible
They laid their hands on them ( ). First aorist active indicative of . Probably by the apostles who ratified the choice (verse 3). The laying on of hands “was a symbol of the impartation of the gifts and graces which they needed to qualify them for the office. It was of the nature of a prayer that God would bestow the necessary gifts, rather than a pledge that they were actually conferred” (Hackett).
Fuente: Robertson’s Word Pictures in the New Testament
1) “Whom they set before the apostles,” (ous estesan enopion ton apostolon) “Whom they stood before the apostles,” the church elected or chose to endorse as common helpers of the apostles in the ministration of the care of the needy among them, especially the neglected Grecian widows. The church, not the twelve apostles, determined who, in her judgement was 1) honest, 2) of good report, and 3) full of the Holy Spirit and wisdom, or controlled, directed by the Holy Spirit, Act 6:3. This business was by congregational vote, as were the later selection of missionaries, Act 13:1-4.
2) “And when they had prayed,” (kai prose ueksa me noi) “And when they (the apostles) had prayed,” as they did always, in word and deed, in obedience to their Lord’s direction, Luk 18:1; Col 3:17; 1Th 5:17.
3) “They laid their hands on them,” (epethekan autois tas cheiras) “They (the apostles) placed or laid their hands upon them,” a symbol of committed trust, faith, loyalty, or commitment, of deaconship type of administration upon these seven brethren, by the church that had elected or chosen them, Act 8:17; Act 13:3; 1Ti 4:14; 2Ti 1:6. This is the first mention of laying on of hands in the New Testament Church. No special grace was conferred in either ordination and laying on of hands or church election of elders, deacons, and bishops; nor did the churches transfer Holy Spirit leadership solely to the ordained brethren. Special spiritual gifts and healings were associated with individual apostolic laying on of hands, but never by the presbytery’s laying on of hands, which was of symbolic nature of committed faith and trust that the church was placing in the ordained brethren to qualify them as their leadership-rulers, by virtue of their leadership, so long as such was in harmony with the Church-Groom, the Lord Jesus Christ.
Fuente: Garner-Howes Baptist Commentary
6. Having prayed, they laid their hands upon them. Laying on of hands was a solemn sign of consecration under the law. To this end do the apostles now lay their hands upon the deacons, that they may know that they are offered to God. Notwithstanding, because this ceremony should of itself be vain, they add thereunto prayer, wherein the faithful commend unto God those ministers whom they offer unto him. This is referred unto the apostles, for all the people did not lay their hands upon the deacons; but when the apostles did make prayer in the name of the Church, others also did add their petitions. Hence we gather that the laying on of hands is a rite agreeing unto order and comeliness, forasmuch as the apostles did use the same, and yet that it hath of itself no force or power, but that the effect dependeth upon the Spirit of God alone; which is generally to be thought of all ceremonies.
Fuente: Calvin’s Complete Commentary
(6) When they had prayed, they laid their hands on them.This is the first mention of the act in the New Testament. It had had an analogous meaning in the ritual of Israel (Num. 27:23) in acts of blessing (Gen. 48:13-14) and the transmission of functions. Its primary symbolism would seem to be that of the concentration for the moment of all the spiritual energy of prayer upon him on whom men lay their hands; and so of the bestowal of any office for which spiritual gifts are required. It had been used in the Jewish schools on the admission of a scribe to his office as a teacher. It soon became the customary outward and visible sign of such bestowal (Act. 13:3). Instruction as to what it thus meant entered into the primary teaching of all converts (Heb. 6:2). It was connected with other acts that pre-supposed the communication of a spiritual gift (1Ti. 5:22). Through well-nigh all changes of polity and dogma and ritual, it has kept its place with Baptism and the Supper of the Lord, among the unchanging witnesses of the Churchs universality and permanence, witnessing, as in Confirmation, to the diversity of spiritual gifts, and, as in Ordination, to their connection with every special office and administration in the Church of God.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
6. Whom they set before the apostles The people selected and elected the men; the apostles were to ratify the election by laying hands upon them, implying a veto power in an extreme case where the good of the Church was at stake.
Laid their hands This imposition of hands, the form of patriarchal benediction, was derived from Moses, (Num 27:18,) and was permanent in the Jewish Church. It implied the identification of that touched individual from all the world for that office, and poured, as it were, through the hands of the imposer, the official individualization. This imposition of hands, adopted from the Jewish Church, is the true type by which every Christian Church would properly authenticate its established ministry. Were a pious layman to be cast upon a pagan island and by his holy labours to convert the people and gather a Church of thousands or millions, of which the ministers were chosen and authenticated by other credentials than imposition of hands, both the Church and ministry should be accepted by others as valid in spite of the absence of the New Testament form. Doubtless such a Church ought, in Christian propriety, upon learning the biblical example, to conform thereto. The neglect to do so would be worthy of disapproval, but would not invalidate the Church or ministry. (See note on Act 13:3.)
Fuente: Whedon’s Commentary on the Old and New Testaments
Act 6:6 . [182] And after they (the apostles) had prayed, they laid their hands on them .
is the simple copula, whereupon the subject changes without carrying out the periodic construction (see Buttm. neut. Gr. p. 116 [E. T. 132]). It is otherwise in Act 1:24 . The idea that the overseers of the church (comp. on Act 13:3 ) form the subject, to which Hoelemann is inclined, has this against it, that at that time , when the body of the apostles still stood at the head of the first church, no other presiding body was certainly as yet instituted. The diaconate was the first organization, called forth by the exigency that in the first instance arose.
The imposition of hands ( , Vitringa, Synag. p. 836 ff.), as a symbol exhibiting the divine communication of power and grace, was employed from the time of Moses (Num 27:18 ; Deu 34:9 ; Ewald, Alterth. p. 57 f.) as a special theocratic consecration to office. So also in the apostolic church, without, however, its already consummating admission to any sharply defined order (comp. 1Ti 5:22 ). The circumstance that the necessary gifts (comp. here Act 6:3 ; Act 6:5 ) of the person in question were already known to exist (Ritschl, altkath. Kirche, p. 387) does not exclude the special bestowal of official gifts, which was therein contemplated; seeing that elsewhere, even in the case of those who have the Spirit, there yet ensues a special and higher communication.
Observe, moreover, that here also (comp. Act 8:17 , Act 13:3 ) the imposition of hands occurs after prayer, [183] and therefore it was not a mere symbolic accompaniment of prayer, [184] without collative import, and perhaps only a “ ritus ordini et decoro congruens ” (Calvin). Certainly its efficacy depended only on God’s bestowal, but it was associated with the act representing this bestowal as the medium of the divine communication.
[182] See, on the imposition of hands, Bauer in the Stud. u. Krit. 1865, p. 343 ff.; Hoelemann in his neue Bibelstud. 1866, p. 282 ff., where also the earlier literature, p. 283, is noted.
[183] Luke has not expressed himself in some such way as this: .
[184] This also in opposition to Weiss, bibl. Theol. p. 144.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
6 Whom they set before the apostles: and when they had prayed, they laid their hands on them.
Ver. 6. They laid their hands ] So putting the blessing upon them. A very ancient rite, borrowed from the Church of the Old Testament.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
6. ] , viz. the Apostles. Their office of giving themselves to prayer is here specially exercised.
The laying on of hands , the earliest mention of which is connected with blessing only ( Gen 48:14 ), was prescribed to Moses as the form of conferring office on Joshua, Num 27:18 , and from that time was used on such occasions by the Jews. From its adoption by the Apostles, it has ever been the practice of the Christian church in ordaining , or setting apart her ministers. It was also used by the Apostles on those who, having been baptized, were to be fully endowed with the gifts of the Holy Spirit: see ch. Act 8:17 ; Act 19:6 , and Heb 6:2 .
Fuente: Henry Alford’s Greek Testament
Act 6:6 . , cf. Act 1:23 ; for , see above. : change of subject. This is the first mention of the laying on of hands in the Apostolic Church. No doubt the practice was customary in the Jewish Church, Num 27:18 , Deu 34:9 ; see also Edersheim, Jewish Social Life , p. 281, and Jesus the Messiah , ii., 382, and Hamburger, Real-Encyclopdie , ii., 6, pp. 882 886, “Ordinirung, Ordination”; Hort, Ecclesia , p. 216; Gore, Church and the Ministry , pp. 187, 382; but the constant practice of it by our Lord Himself was sufficient to recommend it to His Apostles. It soon became the outward and visible sign of the bestowal of spiritual gifts in the Apostolic Church, cf. Act 8:15 ; Act 13:3 , 1Ti 4:14 ; 1Ti 5:22 , 2Ti 1:6 , and every convert was instructed in its meaning as one of the elementary teachings of the faith, Heb 6:2 . That the act was a means of grace is evident from St. Paul’s words, for he reminds Timothy of the grace thus bestowed upon him, 1Ti 4:14 , 2Ti 1:6 , and from the narrative of St. Luke in Act 8:15 ; Act 8:17 , and passages below. But that it was not a mere outward act dissociated from prayer is evident from St. Luke’s words in the passage before us, in Act 8:17 , Act 13:3 , and Act 19:6 . See especially Hooker, v., lxvi., 1, 2; see below in 8 and 13, and Gore, Church and the Ministry , especially note G. Holtzmann would draw a distinction between the laying on of hands here and in Act 8:17 , Act 19:6 . Here, he contends, it only corresponds to the customary usage at the ordination of a Rabbi, as the Seven had already received the Holy Ghost, Act 6:3 ; Act 6:5 , cf. Act 13:1 . But Act 6:8 undoubtedly justifies us in believing that an accession of power was granted after the laying on of hands, and now for the first time mention is made of St. Stephen’s (see St. Chrysostom’s comment).
Fuente: The Expositors Greek Testament by Robertson
before = in the presence of apostles. App-189.
prayed. App-131.
laid, &c. Compare Num 27:18-23.
Fuente: Companion Bible Notes, Appendices and Graphics
6.] , viz. the Apostles. Their office of giving themselves to prayer is here specially exercised.
The laying on of hands, the earliest mention of which is connected with blessing only (Gen 48:14), was prescribed to Moses as the form of conferring office on Joshua, Num 27:18, and from that time was used on such occasions by the Jews. From its adoption by the Apostles, it has ever been the practice of the Christian church in ordaining, or setting apart her ministers. It was also used by the Apostles on those who, having been baptized, were to be fully endowed with the gifts of the Holy Spirit: see ch. Act 8:17; Act 19:6, and Heb 6:2.
Fuente: The Greek Testament
Act 6:6. , having prayed) viz. the apostles. The subject of the former verb, they set, is different from that of the latter, they (the apostles) laid hands; so ch. Act 8:17.
Fuente: Gnomon of the New Testament
when: Act 1:24, Act 8:17, Act 9:17, Act 13:3, 1Ti 4:14, 1Ti 5:22, 2Ti 1:6
Reciprocal: Gen 48:14 – and laid Num 8:10 – General Num 27:18 – lay Deu 34:9 – Moses Luk 23:26 – a Cyrenian Act 6:3 – whom Act 19:6 – laid Heb 6:2 – laying
Fuente: The Treasury of Scripture Knowledge
6
Act 6:6. Having selected these men according to instructions, the multitude presented them to the apostles who laid hands on them, accompanying the act with prayer.
Fuente: Combined Bible Commentary
Act 6:6. When they had prayed, they laid their hands on them. The hand of him who ordains is laid on the head of him who is to be ordained, but the effect of the act is from God (Chrysostom). The earliest mention of laying on of hands occurs in Gen 48:10. It is there connected with blessing only. It was enjoined on Moses as the form of conferring the highest office among the chosen people upon Joshua, and from that time was used on such occasions by the Jews. We find it used in the early Church. By the laying on of hands, the special gifts of the Holy Ghost were imparted (Act 8:17), the ministerial office was conferred (1Ti 5:22. See also Heb 6:2, which speaks of the ceremony as one of the Christian institutions). Hacketts comment on this passage, which speaks of the laying on of hands, is noteworthy: It was of the nature of a prayer that God would bestow the necessary gifts, rather than a pledge that they were actually conferred.
Fuente: A Popular Commentary on the New Testament
See notes on verse 5
Fuente: McGarvey and Pendleton Commentaries (New Testament)
ORDINATION
6. Whom they placed before the apostles, and praying, laid hands on them. Here is all the ordination you can find in the New Testament. It is very simple, and I see much of it among holiness people in my peregrinations. The Lords elders, bishops, deacons and saints gather around the dear ones, whom the Holy Ghost has called to go and work in His vineyard, lay hands on them, pray, bless and send them forth. There is but one qualification specified in the New Testament for a Christian worker, preacher, officer, and that is, to be filled with the Holy Ghost. In the E. V. prominence is given to the church ordination, through mere courtesy to the Episcopal Church, under whose auspices the translation was made. You will find as a rule where the E. V. uses the word ordination, it is not in the Greek. We have no objections to the word if used in this same, primitive New Testament sense, designating the gathering of the saints around the candidates for the Lords work, and praying for them with the imposition of hands.
Fuente: William Godbey’s Commentary on the New Testament
Verse 6
They laid their hands on them; ordained them by that ceremony. Joshua was inducted into office in the same way by Moses, (Numbers 27:23; Deuteronomy 34:9,) which shows it to have been a very ancient custom among the Jews. The laying on of hands, even in the apostles’ time, was not the peculiar and distinctive ceremony of ordination, as it is now; for it was used on almost any occasion of religious solemnity. (Acts 8:17,9:17,28:8.) This account of the appointment and ordination of deacons has given rise to a great deal of speculation and discussion among those of all denominations who look to the practices of the early Christians for models of church organization and government, binding on the followers of the Savior in all subsequent times. Various systems have been deduced from this narrative, each made out by the help of many inferences and much conjecture. But, in fact, the appointment of these officers, made to meet an emergency so peculiarly local and temporary, seems too narrow a foundation for such a superstructure as a system of ecclesiastical polity of permanent and universal obligation. It would seem that, if the apostles had intended to found an order of ministry which was to continue through all ages, and remain permanently the same among all the nations of the earth,–under every degree of civilization, and every variety of political condition,–instead of ingrafting their plan upon an incident like this, they would have formed it expressly and deliberately, and would have laid down its regulations in comprehensive and general terms.
Fuente: Abbott’s Illustrated New Testament
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 1Ti 5:22; Act 8:17 . However, there is no mention made here either of cream, or shaving, or razing, or crossing, etc.
Fuente: Geneva Bible Notes
Laying hands on someone symbolized the bestowal of a blessing (Gen 48:13; et al.). It also represented identification with the person (Lev 1:4; Lev 3:2; et al.), commissioning as a kind of successor (Num 27:23), and granting authority (Act 8:17-19; Act 9:17; Act 13:3; Act 19:6; 1Ti 4:14; 1Ti 5:22; Heb 6:2). Here commissioning for a task is in view (cf. Act 13:1-3) rather than formal ordination, which came later in church history. [Note: Witherington, p. 251.] Prayer accompanied this ceremony on this occasion, as was customary.
Many Bible students regard these seven men as the first deacons of the church. However, the text never uses the term "deacon" to describe them (cf. Act 21:8). The Greek word diakonos (deacon) does not occur in Acts at all, though related forms of the word do even in this pericope. Diakonia ("serving" or "distribution" and "ministry") appears in Act 6:1; Act 6:4, and diakonein ("serve" or "wait on") occurs in Act 6:2. I think it is more likely that these seven men represent a stage in the development of what later became the office of deacon. They probably served as a model for this office. Office typically follows function. The historical origin of deacons lies in Jewish social life. The historical origin of the elder office, incidentally, lies in Jewish civil and religious life, most recently in synagogue organization. As the Jerusalem church grew and as its needs and activities proliferated, it adopted some of the organizational features of Jewish culture that these Jewish believers knew well. [Note: See Phillip W. Sell, "The Seven in Acts 6 as a Ministry Team," Bibliotheca Sacra 167:665 (January-March 2010):58-67.]
"The early church had problems but, according to Acts, it also had leaders who moved swiftly to ward off corruption and find solutions to internal conflicts, supported by people who listened to each other with open minds and responded with good will." [Note: Tannehill, 2:81.]