Exegetical and Hermeneutical Commentary of Acts 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.

7. And the word of God increased ] i.e. was more widely spread now that the Apostles were freed from secular cares, and left to give themselves unto the ministry of the word. (Cp. for the expression Act 12:24, Act 19:20.)

a great company of the priests ] To these men the sacrifice would be greater than to the ordinary Israelite, for they would experience the fullest weight of the hatred against the Christians, and would lose their status and support, as well as their friends. This is no doubt the reason why such special mention is made of them.

were obedient to the faith ] As faith in Christ was the first demand made from those who desired to enter the new communion, it is easy to understand how the Christian religion gained from the earliest times the name of “the Faith.” Cf. Act 13:8, Act 14:22, Act 16:5, Act 24:24.

Fuente: The Cambridge Bible for Schools and Colleges

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.

Fuente: Albert Barnes’ Notes on the Bible

Act 6:7

And the Word of God increased.

Good earnests of great success

I. The means by which this prosperity may be procured. Nothing can avail without–

1. The operation of the Holy Spirit and the smile from heaven. Paul planteth, Apollos watereth, and God giveth the increase.

2. The plain preaching of the gospel of Jesus Christ. I have been struck with the downrightness of the testimony of the Reformers. It was so with Farren, Luther, Calvin, etc. They did not aim at lofty periods and flowing eloquence; but they just dashed right on with this one truth, Believe on the Lord Jesus Christ, and thou shalt be saved. And if we are to see the Church of God really restored to her pristine glory, we must have back this plain, simple, gospel-preaching. Sunday-school teachers, you must teach this same gospel.

3. Much holy living to back it all up. After we have done the sermon, people say, How about the people that attend there? Are they such people as you can trust? What about their homes? Do they make good husbands, good servants, kind masters? And if the report of our character be bad it is all over with our testimony. The doctor may advertise, but if the patients are not cured, he is not likely to establish himself as being well skilled in his art; and the preacher may preach, but if his people do not live the gospel, they kick down with their feet what he builds up with his hands. The early Reformers were distinguished by the sanctity of their lives. When they were about to hunt out the Waldenses, the French king sent a priest to see what they were like, and be, honest man as he was, came back and said, They seem to be much better Christians than we are. I am afraid they are heretics, but I would that all Catholics were as good as they are. This was what made the gospel victorious in those days.

4. Individual, personal exertion. No Church can have prosperity if only a part of the members are active. It was thought among Christians that we ministers were to do all the work, and that you were to sit still and enjoy the sermon, and perhaps pull it to pieces. Let me give you a parable. A certain band had been victorious in all their conflicts. But on a sudden they said in the council-chamber, We have at our head a most valiant warrior, one whose arm is stout enough to smite down fifty of his adversaries; would it not be better if, with a few such as he to go out to the fight, the mere men-at-arms, who make up the ordinary ranks, were to stop at home? Now, the foremost champions, with fear and trembling, undertook the task and went to the conflict, and they fought well, and did great exploits. But still no city was taken, no province was conquered, and they met together and said, How is this? Our former prestige is forgotten; our ranks are broken; our pennons are trailed in the dust; what is the cause of it? When out spoke the champion, and said, Of course it is so! How did you think that some twelve or fifteen of us could do the work of all the thousands? When every man took his share, we dashed upon the foe like an avalanche; but now that you stay at home and put us, but a handful, to do all the work, how can you expect that great things should be done? So each man resolved to put on his helmet and his armour once again, and go to the battle, and so victory returned. And if we are to have the victory you must be every one of you in the fight.

5. Much earnest prayer. Nothing is impossible to the man who knows how to overcome heaven by wrestling intercession. According to your faith shall it be done unto you.

6. More intense glowing spiritual life.

II. The results which flow from this prosperity.

1. Souls are saved. John Owen said that if you bad to preach to a whole nation for a twelvemonth, in order to win one soul, it would be good wages. Richard Knill once said, that if there were only one unconverted person in the wilds of Siberia, and that God had ordained that every Christian in the world must go and talk to that one person before he would be converted, it would be an exceedingly little thing for us all to do.

2. The name of our Lord Jesus Christ is glorified.

3. The Church is edified. As those who promote sanitary measures for the benefit of the neighbourhood are thereby favouring the conditions of their own health, so the promulgation of saving knowledge throughout the world is augmenting the peace and the welfare of our own hearts, and of all who are already saved.

III. The alternative. Either we must get a high state of prosperity, or else we shall lack what is to be dreaded to the very uttermost. I have seen congregations broken to pieces, and churches split up, and the bottom of it all has been because vital godliness has been drained out of the system. (C. H. Spurgeon.)

Missionary hindrances and encouragements

I. The hindrances.

1. The apostles had to preach to them as sinners, who, because of their ungodliness and pride, necessarily hated the gospel, which opposes itself to these evils.

2. Besides these elements of opposition, which they possessed in common with their fellow-creatures throughout the world, there were national hindrances, formalism, self-righteousness, and exclusiveness.

3. The class that was most especially opposed to the gospel from their position in society were the priests. These were first pledged to their own system, as its teachers. Their pride as teachers would rise up against the idea of renouncing this system, to which they had been so long and so warmly attached. And then their interests, as priests, were likely to be altogether subverted by the substitution of the gospel for Judaism. Their power and their wealth were both at stake.

II. Encouragements. The apostles were aided–

1. By having to address to those whom they endeavoured to convert, the testimony respecting undeniable and signal facts. The Jews might oppose their various theoretical objections to the gospel, and doubtless did; but to all these the apostles could adduce in answer, plain great facts which they did not adduce from hearsay, but of which they were themselves the witnesses.

2. By the moral force of the doctrine which they had to convey.

3. By their personal character.

4. B the Divine assistance which was guaranteed. Conclusion: Our hindrances are just those which prevailed at the first preaching of the gospel, which were overborne and mastered by the first disciples of Jesus Christ, and therefore may be by His disciples now, for the very means which they possessed for wrestling with these difficulties are possessed by ourselves. (Baptist Noel.)

Prosperous times

I. The Word of God increased.

1. The number of its preachers increased. Stephen and Philip certainly, and the other deacons probably, were added to the company of preachers. Times of revival are always times for recruiting the ranks of the ministry.

2. The preachers declared it with augmented industry and power, encouraged by signs of Divine approval, and by the favour of the people.

3. The people received it in constantly increasing numbers, and passed it on.

II. The disciples multiplied.

1. Converts were made. There is no surer sign of spiritual adversity than few or no conversions. For this architecture, music, wealth, etc., are no compensation. But a Church worshipping in some upper room where money is scarce, and ecclesiastical aesthetics non-existent, but where disciples are multiplied, is in a prosperous state.

2. They were made in the least likely place. In Jerusalem, the stronghold of Jewish bigotry, where that spirit was in the ascendant which had crucified the Master. Had this been in Galilee, where the prejudice was not so intense, it would not have called for so much remark. So it is a blessed thing when those predisposed in favour of the gospel–the children of pious parents, etc., are brought to Christ; but it is still more glorious when the Word of God is received by heathen, either abroad or at home.

3. They were made in great numbers. Not in ones and twos, but in multitudes. It is sad when a Church has to congratulate itself that it holds its own, and that the additions fill the gaps made by removals or deaths. No Church is prosperous which does not keep pace with the growth of the population. The same power which converted multitudes in Jerusalem can do the same in London.

III. A great company of priests were obedient to the faith.

1. They had everything to lose and nothing to gain, and so their conversion and adhesion to the Church was a great argument in favour of the truth of the gospel. And so it is in any age when notorious opponents are converted.

2. All their learning and prestige were now consecrated to the cause of Christ. Frequently the conversion of one man or woman in an influential position or of great ability is of more value than the conversion of scores of others, because of the higher vantage ground they occupy.

3. These, too, were converted in great numbers. There is nothing unreasonable in this. The power that can convert one can convert multitudes.

4. Their conversion was thorough, obedient unto the faith. (J. W. Burn.)

A great company of the priests were obedient to the faith.—

The conversion of the priests an evidence of the truth of the Christian religion

The Jewish priesthood was of great dignity and influence. The office was hereditary, and its members constituted a national aristocracy. Every priest could trace back his pedigree to Aaron, and no matter to what straits of poverty he might be brought his social position was unchanged. He was exempt from taxation and military service. The number of priests during the period of our Lords life, Josephus estimated at twenty thousand. For reasons plainly to be seen, the Jewish authorities arrayed themselves in bitter hostility against the Prophet of Nazareth, and the most blood-thirsty of His enemies were Gods anointed priests. The political condition of Palestine was then strange and anomalous. Davids throne was occupied by a creature of the Emperor of Rome, and foreign soldiers kept the Jewish people in subjection. The Church outrivalled the state in degeneracy. Her priesthood, greedy, dissolute, and infidel, demanded unlawful fees for every temple service, disgraced the religion they professed, by the inhumanity and profligacy of their lives. With such a condition of things, no wonder that the Son of God met with the cruelty that He did: no wonder that even the chief priests were loudest in their clamours that He should die. When the Saviour rose from the dead, His scattered followers forthwith flocked about His standard, and began their great work of the conversion of the world. The first martyr, Stephen, laid down his life for the truth. On the very eve of his ordination to the office of deacon we are told that the Word of God increased, and a great company of the priests were obedient to the faith. It is no longer merely a company of ignorant fishermen and soft-hearted women who are found to take sides with the crucified Jesus, but the very class of men who could have been least expected to make such a sacrifice. Surely, among all the evidences afforded of the truth of the Christian religion, this is one of wonderful force and significance. Had one or two priests yielded to the overwhelming proofs vouchsafed, that Jesus was the Messiah, it would have been a testimony of no little value; but how the weight of testimony is increased when we read that a great company of those who occupied this high social position abandoned everything, and exposed themselves to opposition, ridicule, contempt, persecution, and death, that they might carry out their convictions of duty, and prove, as no men have ever done more clearly, that the religion of our Lord Jesus Christ is worthy of all acceptation. Once, the contemptuous question had been asked: Have any of the rulers or of the Pharisees believed on Him? (Joh 7:48). And yet, even then, many among the chief rulers already believed in Jesus, but because of the Pharisees they did not confess Him, lest they should be put out of the synagogue (Joh 12:42; Joh 19:38). The day was at hand when a great company of the priests would acknowledge Jesus to be the Saviour of the world. Faith is here put for the Christian religion, and we are assured in this brief statement that they not only embraced the truths of the gospel as an act of the understanding, but that they pledged themselves to obey its requirements. Surely, then, they who, in our own day, claim to be unbelievers, ought to have very substantial ground to go upon before they rush to the conclusion that the multitudes who have embraced the Christian faith, and who have passed into another world, cheered and comforted by its promises, have all believed a lie! (J. N. Norton, D. D.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 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 , priests, a few MSS., and the Syriac, read , 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 , 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 , and a before , 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.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

A great company of the priests; none so violent opposers of the gospel as these were (their interest in all likelihood, heightening their opposition); yet great is truth, especially the Spirit of truth, and did prevail; and though in itself the number might not be so great as to be called a great multitude, yet, considering who they were that were converted, it was very wonderful, and the few might pass for many.

Were obedient to the faith; Christianity is not a bare speculation, but a practical religion; and we believe no more than we practise: Fac quod dicis et fides est, Aug.

Fuente: English Annotations on the Holy Bible by Matthew Poole

7. word of God increased . . .disciples multiplied in Jerusalem greatlyprosperity crowningthe beautiful spirit which reigned in this mother community.

a great company of thepriests were obedient, c.This was the crowning triumph of theGospel, whose peaceful prosperity was now at its greatestheight. After Stephen’s teaching and trial made it clear thatsacerdotal interests could not stand with the Gospel, such priestlyaccessions became rare indeed. Note (1) how easily misunderstandingsmay arise among the most loving and devoted followers of the LordJesus: but (2) How quickly and effectually such misunderstandings maybe healed, where honest intentions, love, and wisdom reign: (3) Whata beautiful model for imitation is furnished by the class herecomplained of, who, though themselves the majority, chose the newoffice-bearers from amongst the complaining minority! (4) Howsuperior to the lust of power do the apostles here show themselves tobe, in not only divesting themselves of the immediate superintendenceof temporal affairs in the Christian community, but giving the choiceof those who were to be entrusted with it to the disciples at large!(5) How little of formal organization did the apostles give to theChurch at first, and when an emergency arose which demanded somethingmore, how entirely was the remedy suggested by the reason of thething! (6) Though the new office-bearers are not expressly calledDeacons here, it is universally admitted that this was thefirst institution of that order in the Church the success of theexpedient securing its permanency, and the qualifications for “theoffice of a Deacon” being laid down in one of the apostolicalEpistles immediately after those of “a Bishop” (1Ti3:8-13).

Ac6:8-15. STEPHENARRAIGNED BEFORE THESAMHEDRIM.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

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.

Fuente: John Gill’s Exposition of the Entire Bible

Increased (). Imperfect active, kept on growing all the more because the apostles were now relieved from the daily ministration of the food.

Multiplied (). Imperfect passive. The two imperfects kept pace with each other.

Of the priests ( ). Who were usually Sadducees. It was a sad day for Annas and Caiaphas and all the sect of the Sadducees (5:17).

Were obedient to (). Imperfect active of , repetition, one after another.

The faith ( ). Here meaning the gospel, the faith system as in Rom 1:5; Gal 1:23; Judg 1:3, etc. Here the word means more than individual trust in Christ.

Fuente: Robertson’s Word Pictures in the New Testament

To the faith [ ] . Opinions differ greatly as to whether this is to be taken as meaning faith in Jesus Christ, or faith considered as Christian doctrine – the Gospel; the faith in the ecclesiastical sense. This passage and Gal 1:23 are the strong passages in favor of the latter view; but the general usage of the New Testament, added to the fact that in both these passages the former meaning gives a good, intelligible, and perfectly consistent sense, go to confirm the former interpretation.

1. In the great majority of New Testament passages faith is clearly used in the sense of faith in Jesus Christ : “the conviction and confidence regarding Jesus Christ as the only and perfect mediator of the divine grace and of eternal life, through his work of atonement” (Meyer).

2. This interpretation is according to the analogy of such expressions as obedience of Christ (2Co 10:5), where the meaning is, clearly, obedience to Christ : obedience of the truth (1Pe 1:22). Accordingly, faith, though it becomes in man the subjective moral power of the new life, regenerated through the power of the Spirit, is regarded objectively as a power – the authority which commands submission.

3. This interpretation is according to the analogy of the expression hearing of faith (Gal 3:2), which is to be rendered, not as equivalent to the reception of the Gospel, but as the report or message of faith; i e., which treats of faith, ajkoh, hearing being always used in the New Testament in a passive sense, and often rendered fame, rumor, report (see Mt 4:24; Mt 14:1; Mr 1:28; Joh 12:38; Rom 10:16). Compare, also, obedience of faith (Rom 1:5; Rom 16:26), where faith is to be taken as the object, and not as the source, of the obedience; and hence is not to be explained as the obedience which springs from faith, but as the obedience rendered to faith as the authoritative impulse of the new life in Christ.

The great majority of the best modern commentators hold that faith is to be taken as the subjective principle of Christian life (though often regarded objectively as a spiritual power), and not as Christian doctrine.

Fuente: Vincent’s Word Studies in the New Testament

1) “And the word of God increased,” (kai ho logos tou theou euksanen) “And the word of God grew,” or increased in influence, as it was preached and taught more effectively, after the twelve apostles were relieved of their greater burdens of physical and emotional counseling, dispute-settling labors, Isa 55:11-12; Act 12:24; Act 19:20; as it did in and thru the church at Thessalonica, 1Th 1:5; 1Th 1:10.

2) “And the number of disciples multiplied,” (kai eplethuneto ho arithmos ton mathIton) “And the number of disciples (learners) came to be multiplied,” as they had previously done, Act 1:15; Act 2:41; Act 2:47; Act 4:4; Act 4:32; Act 5:14; Act 6:1.

3) “In Jerusalem greatly; (en lerousalem sphodra) “In (the) Jerusalem greatly or rapidly,” though they had already done so many times as they had obediently begun their world-wide and age-long Holy Spirit, church endued witnessing, Luk 23:49; Joh 20:21; Act 1:8, as cited in the above passages.

4) “And a great number of the priests,” (polus te ochlos ton heiron) “And a large number of the priesthood,” Joh 12:42; from among the priests, many became disciples also, as a result of the church liberation of the apostles from more tasks, to that of prayer, teaching, exhorting, and preaching in the ministry of the word, 1Ti 4:13-15.

5) “Were obedient to the faith,” (hupekouon te pistei) “Obeyed or gave responsive heed to the faith,” to the system of teachings of Jesus Christ, to which Jude admonished church brethren, Jud 1:1-3. To be obedient to the faith is to respond to the call of Jesus Christ, through His church and the Holy Spirit, to salvation, commitment, and service of love, Mat 28:18-20; Joh 14:15; Joh 15:14; Joh 15:27; Eph 2:10; Jas 1:20; 1Th 1:5-10.

Fuente: Garner-Howes Baptist Commentary

Luke setteth forth again the increasing of the Church, to the end he may the better declare the power of God and his grace in the continual going forward thereof. This was an excellent work of God that the Church should suddenly, and, as it were, in a moment, be raised up; but this is worthy no less admiration, in that he furthereth that work which he had begun amidst so many lets, in that the number of these is increased, whom to diminish, and so, consequently, to destroy the whole stock, the world doth so greatly labor. In that he saith that the Word of God did grow, his meaning is, that it was spread further abroad. The Word of God is said to grow two manner of ways; either when new disciples are brought to obey the same, or as every one of us profiteth and goeth forward therein Luke speaketh in this place of the former sort of increasing, for he expoundeth himself by and by, when he speaketh of the number of the disciples. Notwithstanding, he restraineth this so great an increasing of faith unto one city. For although it be to be thought that the disciples were scattered abroad elsewhere, yet was there no certain body save only at Jerusalem.

And a great company. Seeing that (in speaking properly) our faith doth obey the doctrine of the gospel, it is a figurative speech, uttered by metonymia, when Luke saith. That they obeyed the faith; for the word faith is taken by him for the Word of God, and the very profession of Christianity. And he reckoneth up the priests by name, because they were for the most part enemies; for which cause it was a wonderful work of God that some should be converted, and much more wonderful that many. For at the first they raged against Christ with this brag, “Hath any of the rulers believed in him? But this multitude, which knoweth not the law, are accursed.”

Fuente: Calvin’s Complete Commentary

15.

THE INCREASE OF THE WORD OF GOD. Act. 6:7-8.

Act. 6:7

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.

Act. 6:8

And Stephen, full of grace and power, wrought great wonders and signs among the people.

Act. 6:7 Each time the writer of the book of Acts mentions some difficulty that arose in the church he always concludes the incident with the heartening word that this difficulty was used by God to resound unto His glory, and that through it all there was even a greater turning to Christ. So it is here that after the murmuring ceased the Word of God increased i.e. the words of the apostles which were veritably the words of God made entrance into many hearts, this resulted in the multiplying of the disciples exceedingly.

200.

What two-fold task did the Apostles have in the Jerusalem church?

201.

Who was to select the seven? How was it to be done?

202.

What was the purpose of the laying on of hands?

203.

How is the love and wisdom of the believers shown in the selection?

204.

Would it be proper to call these men deacons?

205.

What is meant by the expression the Word of God increased?

We have often thought while reading the account of the association of the twelve with the Sanhedrin: Why was there not some among that group of intelligent, sincere men, who would come to a belief in Jesus as the Christ? So it is with great joy that we read here in Act. 6:7 that a great company of the priests were obedient to the faith. We do not know it as a fact, but we like to think that at least some of these men were priests of the Sanhedrin. We must not overlook the expression obedient to the faith. There was something more to their faith than mere mental assent, there was something in it that demanded obedience.

We hold to the position that the faith spoken of was the same as the faith mentioned in Jud. 1:3; i.e. that scheme of God for mans redemption. The apostles preached the faith and men became obedient to it. When we examine Act. 2:38 and Act. 3:19 we must conclude that their obedience entailed repentance and baptism for the blotting out of or remission of sins.

Act. 6:8 Associated with and a part of the spreading of the word was the work of this Jerusalem deacon, Stephen. When the hands of the apostles were placed upon his head, there must have coexisted with the act of setting him into the office, the impartation of one or more of the special spiritual gifts. (See the notes on the special study of the Holy Spirit.) This is suggested in the fact that Stephen, full of grace and power, wrought great wonders and signs among the people. These were performed to confirm the truthfulness of his words. This we can observe in the following verses.

206.

What in Act. 6:7 is suggestive of a victory for Christ in the Sanhedrin?

207.

What is the thought of obedient to the faith?

208.

What is the meaning of the term faith as it is used in Act. 6:7?

209.

What two purposes were involved in the laying on of the apostles hands?

Fuente: College Press Bible Study Textbook Series

(7) The word of God increased.The tense indicates gradual and continuous growth. The fact stated implies more than the increase of numbers specified in the next clause. The word of God is here the whole doctrine of Christ as preached by the Apostles, and, we must now add, by the Seven who are commonly known as Deacons, and there was, as the sequel shows, at this stage, what we have learnt to call an expansion and development of doctrine.

A great company of the priests were obedient to the faith.The fact is every way significant. No priest is named as a follower of our Lords. None, up to this time, had been converted by the Apostles. The new fact may fairly be connected with the new teaching of Stephen. And the main feature of that teaching was, as we shall see, an anticipation of what was afterwards proclaimed more clearly by St. Paul and (if we assign the Epistle to the Hebrews to its probable author) by Apollos: that the time for sacrifices had passed away, and that the Law, as a whole, and the ritual of the Temple in particular, were decaying and waxing old, and ready to vanish away (Heb. 8:13). We might have thought this likely to repel the priests, and to rouse them to a fanatic frenzy. We find that it attracts them as nothing else had attracted. To them, it may well have been, that daily round of a ritual of slaughtered victims and clouds of incense, the cutting-up of the carcases and the carriage of the offal, had become unspeakably wearisome. They felt how profitless it was to their own spiritual life, how little power there was in the blood of bulls and goats to take away sin (Heb. 10:4). Their profession of the new faith did not necessarily involve the immediate abandonment of their official function; but they were drifting to it as to a not far-off result, and were prepared to meet it without misgiving, perhaps with thankfulness, when it became inevitable.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

7. Increased multiplied In consequence of this wise action of the apostles, peace and increased prosperity returned to the Church. And this is a clear indication that the complaints of the Grecians (Hellenists) (Act 6:1) were originally just.

Priests The number of priests in Jerusalem even at the return of Ezra from Babylon was more than four thousand, and must have been much larger in the time of Stephen. It was a great evangelic triumph to reach this class, the hierarchy; and then the ingathering seems to have been suddenly great. A sanguine spirit might now begin to anticipate that all the priesthood, and thence all Jerusalem, and finally all Judaism, were about to accept the faith, and so Christianity about to triumph in the capital and the nation. This was the zenith of the Pentecostal Church its moment of highest popularity just previous to its downfall. That downfall is the next event of this history.

What was the theology of the Pentecostal Church? Special interest in this question arises from the fact that Rationalists have maintained that it was Ebionitic; that is, that this first Church maintained the cessation of property, and denied the divinity and vicarious atonement of Christ. With regard to the first of these points, enough has been already said in our foregoing notes. In regard to the latter, 1. If we confine our investigation simply to Luke’s history, we shall find that Jesus was held to be enthroned at the right hand of God, (Act 2:33-36😉 the hearer of prayer, (Act 1:24😉 the sender of the Spirit, (Act 2:33😉 the receiver of the spirits of the dying, (Act 7:59😉 and the final Judge of the human race, (Act 2:25.) Salvation is possible only through his name, (Act 4:12.) All these things are affirmed incidentally, without any formal purpose of laying down a complete system of doctrine, and they imply, if they do not fully express, the full theology of the evangelical Church of the present day. But, 2. We are not rightfully limited to Luke’s brief history, written with no purpose of framing a doctrinal programme. We have a right to say that there is no reason to doubt that this most primitive Church held the entire doctrine taught in the entire New Testament. We must not forget that the formers of this holy canon were members of that holy Church. Matthew and Mark, and John, and probably Luke, the four Evangelists, were all there. Peter, the author of two epistles, and James, of one, were also there. And Paul, if not there in person, was well represented by Luke, whose theology the epistles of Paul, and especially that to the Romans, may be safely held to have embodied. The Hebrew edition of the Gospel of Matthew was published, we believe, not much later than this, and that Gospel, in its baptismal formula, (xxviii, 19,) contains the fundamental trinitarian dogma. The exact relations of Christianity to the Church of the Circumcision, and the real era of the coming of Christ, inspiration itself professedly withheld from the infant Church. (See sup. note to Matthew 25.) There is no just ground to doubt, with these two exceptions, that the doctrines found by our present Evangelical Church in the New Testament were the doctrines of Pentecostal Christianity. Early in the second century, Hegesippus, having ascertained by extensive travel, declared that one Gospel doctrine was unitedly held by all the apostolic Churches.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘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.’

The seven having been appointed this description now seals off the section. A satisfactory solution appeared to have been reached and things could now go on smoothly.

The equally satisfactory result was that ‘the word of God’ (God’s new teaching effective through the Spirit) continued to expand and spread, the number of disciples continued to multiply, and it became noticeable that large numbers of priests became followers of Jesus. This last comment was very much intended to illustrate the fact that the church was becoming the new Temple of God in preparation for Stephen’s ministry which was to follow, and brought home the success of the ministry of the Gospel among the more conservative of the Jews. A firm foundation was being laid for the future, and Luke wanted it to be recognised that in spite of what happened next, the orthodox work still carried on satisfactorily. The new Israel was firmly founded on the old.

From this point on the general ministry of the Apostles is allowed to carry on in Jerusalem unobserved by Luke (Act 8:1) while the work is seen to expand outwards into unexpected places. And the man whom God has chosen to be the mainspring of this change was the new appointee, Stephen. None of those present could ever remotely have dreamed, as hands were laid on Stephen, a godly man bristling with faith, who was simply to help control the maintenance of the Christian poor in Jerusalem, that a revolution in thinking and activity was about to take place as a result of his faith.

‘And a great company of the priests were obedient to the faith.’ Here was evidence, if such was needed, that the new ministry was firmly founded on a true Scriptural perspective. Those who were the very heart of Israel’s faith were responding to the new message and acknowledging its truth and orthodoxy. Thus, whatever followed, God had laid His seal of approval on what was happening.

It would seem quite apparent that Luke sees this as particularly significant. In a sense it was the last bastion to fall. The priests would be the most resistant to change. But now they were coming over in large numbers. the triumph of the Gospel in Jerusalem was complete.

Fuente: Commentary Series on the Bible by Peter Pett

Stephen’s Arrest In Act 6:7-15 we have the account of Stephen’s arrest by the Jewish leaders.

Act 6:7 “And the word of God increased” – Comments – Perhaps the phrase “and the word of God spread” is more descriptive of Act 6:7. How did it spread: though witnessing, teaching, and ministering by more and more people being converted.

Act 6:7 Comments – When the Word increased, there was an increase in converts. When it increases in our lives, things begin to happen, because the Word cleanses us of unclean things (Joh 15:3). The church was blessed in the ministry of Word, and it was able to increase. We are to desire the sincere milk of the Word of God (1Pe 2:2) in order that we may grow.

Joh 15:3, “Now ye are clean through the word which I have spoken unto you.”

1Pe 2:2, “As newborn babes, desire the sincere milk of the word, that ye may grow thereby:”

Act 6:15 Comments – Stephen’s face shown as an angel of God because of the anointing. We find a similar reference to the face of Moses as it shone because he had been in the presence of God on Mount Sinai.

Exo 34:29-30, “And it came to pass, when Moses came down from mount Sinai with the two tables of testimony in Moses’ hand, when he came down from the mount, that Moses wist not that the skin of his face shone while he talked with him. And when Aaron and all the children of Israel saw Moses, behold, the skin of his face shone; and they were afraid to come nigh him.”

Paul makes a reference to this event in his second epistle to the Corinthians as he compares the glory of the new covenant with the old; for there was no single event that magnified the glory of the old covenant like the time when Moses’ face shown. However, every servant of Christ Jesus has received a more glorious calling. This is clearly illustrated in the glory that shown on the face of Stephen.

2Co 3:7-8, “But if the ministration of death, written and engraven in stones, was glorious, so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance; which glory was to be done away: How shall not the ministration of the spirit be rather glorious?”

Act 7:1-53 Stephen’s Sermon In Act 7:1-53 we have the testimony of Stephen’s sermon before the Sanhedrin.

How Did Luke Receive the Text of Stephen’s Sermon? – One must ask the question of how the content of Stephen’s sermon was handed down to Luke, the author of Acts. We can be almost certain that Saul of Tarsus was present in this meeting. So, he could have been the one to give Luke the content of this sermon directly to Luke. A second possibility is that Stephen’s sermon existed in some written form and that Luke used a copy while gathering testimonies of the early Church. Certainly the early Church would have been very interested in preserving the story of the first Christian martyr, and one of them could have written it down. A third possibility exists that in that the Sanhedrin could have assigned someone to write down the words of this “trial” and archived it in Jerusalem for Luke to find access to at a later time. Even today, our courts are set up to record every word spoken in them during the course of a trial. However, no physical evidence exists to suggest either one of these three possibilities are certain.

Act 7:4 Comments – F. F. Bruce says it is interesting to note that the text of the Samaritan Pentateuch in Gen 11:26-32 is in closer textual agreement to the statement of Abraham leaving Haran after his father’s death in Act 7:4 than the Massoretic or Septuagint texts. He also refers Philo the Jew as a possible reference for this statement in Stephen’s speech. [143]

[143] F. F. Bruce, The Books and the Parchments (Old Tappan, New Jersey: Fleming H. Revell Company, 1963), 130.

“ Now it is not probable that any one of those persons who are acquainted with the law are ignorant that Abraham had previously migrated from Chaldaea when he came to live in Charran. But after his father died he then departed from this land of Chaldaea , so that he has now migrated from two different places.” ( On the Migration of Abraham 32) [144]

[144] C. D. Yonge, The Works of Philo Judaeus, Contemporary of Josephus, vol. 2 (London: George Bell & Sons, 1894), 82.

Act 7:6 “not so much as to set his foot on” Comments – The YLT reads, “not even a footstep.” This phrase used by Stephen reminds us of the time when God commanded Abraham to walk through the land in the length and the breadth of it. Then He promised to give it to him (Gen 13:17). Yet, in Abraham’s lifetime, this promise did not take place.

Gen 13:17, “Arise, walk through the land in the length of it and in the breadth of it; for I will give it unto thee.”

Act 7:8 “And he gave him the covenant of circumcision: and so Abraham begat Isaac” Comments – Act 7:8 tells us how God gave to Abraham the covenant of circumcision and Abraham then begat Isaac. We immediately recognize in Act 7:8 that Isaac was born as a part of the covenant that God made with Abraham. However, the type of covenant is significant because it helped produce the promised seed, a son. It takes sons to build a nation and not daughters. Circumcision has the physical effect of increasing the changes of a son.

It is interesting to note that Abraham and Sarah did not have a son until the time of Abraham’s circumcision. God called him into the land of Canaan at the age of seventy-five. At that time God promised to make him a nation that would possess this land, but it was not until Abraham was circumcised at the age of ninety-nine that his wife conceived, which was twenty-four years later. For the Scriptures tell us that shortly after his circumcision Sarah conceived.

So, we must ask the question, “What is the relationship between circumcision and conception?” More particular, “What is the relationship between circumcision and giving birth to a son rather than a daughter?” For we know that in order to produce a nation a man must have a son. We read later how Isaac born two sons, and how Jacob bore twelve sons.

After my wife bore us two daughters, we inquired from others about a technique that insures a son. Although there are many ideas out there, we found one that made physiological sense. We were told to come together after ovulation, and not before, after the egg had been released on the fourteenth day of the menstrual cycle. This means that we were to come together after the fourteenth day and not before this day. The reasoning is rather simple. The male sperm are said to be stronger that the female sperm and are able to swim faster towards the egg. Thus, the male sperm arrive at the egg first. However, these male sperm have a much shorter lifespan than the female sperm simply because they have used up their energy resources faster. If a couple come together before ovulation, the male sperm have usually died by the time the egg reaches the fallopian tubes and the female sperm are the ones to fertilize the egg. But when the egg is waiting in the tubes, the male sperm reach it first and a male child is conceived.

Act 7:14 Comments Act 7:14 names seventy-five people that migrated in Egypt while Exo 1:5 names seventy people.

Exo 1:5, “And all the souls that came out of the loins of Jacob were seventy souls: for Joseph was in Egypt already.”

It is interesting to note that the LXX as well as the Dead Sea Scrolls use the number seventy-five in their texts.

Brenton, “But Joseph was in Egypt. And all the souls [born] of Jacob were seventy-five .”

Stephen was most likely quoting from a version other than the Masoretic text.

Act 7:25 Comments – Moses must have knew that somehow God was going to deliver Israel through his hands at the age of forty years old.

Act 7:30 Comments – The angel was manifested to Moses as fire (Heb 1:7).

Heb 1:7, “And of the angels he saith, Who maketh his angels spirits, and his ministers a flame of fire .”

Act 7:35 Comments – See this story in Exo 2:13-14.

Exo 2:13-14, “And when he went out the second day, behold, two men of the Hebrews strove together: and he said to him that did the wrong, Wherefore smitest thou thy fellow? And he said, Who made thee a prince and a judge over us? intendest thou to kill me, as thou killedst the Egyptian? And Moses feared, and said, Surely this thing is known.”

In Stephen’s defence he told three Old Testament stories:

1. Abraham leaving Teran for Canaan.

2. Joseph being sold into Egypt.

3. Moses delivering the children of Israel out of Egypt.

These three Old Testament patriarchs are types and figures of New Testament salvation.

The nation of Israel later rejected Moses’ Law, as these Jews do in Act 7:51.

Act 7:51, “Ye stiffnecked and uncircumcised in heart and ears, ye do always resist the Holy Ghost: as your fathers did, so do ye.”

Act 7:38 “This is he, that was in the church in the wilderness with the angel which spake to him in the mount Sina, and with our fathers” Comments – The Greek word , translated “church” in the New Testament, is also used in the LXX to denote the congregation of the children of Israel. The word literally means, “an assembly, or congregation.” Thus, the church that is referred to in the New Testament is but an extension of the congregation of the children of Israel, particularly those who accepted Jesus as the Messiah. The early Christian converts saw themselves as connected with the “ekklesia” of the Old Testament. [145] This is why Paul called the New Testament Church the “Israel of God” in his epistle to the Galatians (Gal 6:16).

[145] F. F. Bruce, The Books and the Parchments (Old Tappan, New Jersey: Fleming H. Revell Company, 1963), 84.

Gal 6:16, “And as many as walk according to this rule, peace be on them, and mercy, and upon the Israel of God .”

Act 7:38 “who received the lively oracles to give unto us” – Comments – The classical writers reveal that the concept of sacred mysteries being utters as divine oracles was practiced in the ancient world. Regarding the use of oracles, the ancient Greeks regarded divine oracles as a form of worship until the time of the Persian war (490-479 B.C.). [146] The temple of Apollo located at Delphi was famous in the ancient world for delivering oracles to men by those in a trance, or they interpreted dreams or patterns in nature. [147] The Greek historians Herodotus (484-425 B.C.) [148] and Plutarch (A.D. 46-100) [149] mention this place of oracles in their writings. While the Romans as a nation did not regard oracles as a religious practice, this custom continued within the Empire, but not without the contempt of the Romans. [150] This practice was later outlawed under the Roman emperor Theodosius (A.D. 379-385). [151] King Saul’s visit to the witch of Endor shows its popularity among ancient eastern cultures (1Sa 28:7-25). The damsel who prophesied over Paul and Barnabas in Philippi is an example of the proliferation of divination in the New Testament times (Act 16:16-24). The Sibylline Oracles, [152] a collection of Greek oracles compiled by Jews and Christians in the early centuries before and after Christ, reflect the widespread popularity that the Sibyl prophetesses held in ancient Greek and Roman history. Regarding the concept of “mysteries” ( ) revealed through oracles, Plutarch, writing about the Pythian priestesses who prophesied at Delphi, speaks of “interpreters of the sacred mysteries.” [153] Thus, when Paul refers to the mysteries hidden from the ages being revealed to the Church (Rom 16:25, 1Co 2:7, Eph 1:9; Eph 3:3-4; Eph 3:9; Eph 6:19, Col 1:26; Col 2:2; Col 4:3, 1Ti 3:9), or when Luke, Paul, and Peter speak of the “oracles” ( ) (G3051) of God (Act 7:38, Rom 3:2, Heb 5:12, 1Pe 4:11), they are speaking in a cultural language that the Greeks and Romans understood, where pagans frequently sought oracles through divine utterance at the temples to reveal hidden mysteries for their lives.

[146] C. H. Prichard, “Oracle,” in A Dictionary of the Bible, vol. 3, ed. James Hastings (New York: Charles Scribner’s Sons, 1901), 629.

[147] R. F. Youngblood, F. F. Bruce, R. K. Harrison, and Thomas Nelson Publishers, Nelson’s New Illustrated Bible Dictionary, rev. ed. (Nashville, TN: Thomas Nelson Publishers, 1995), in Libronix Digital Library System, v. 2.1c [CD-ROM] (Bellingham, WA: Libronix Corp., 2000-2004), “Oracle.”

[148] Herodotus writes, “and he [Dorieus] asked the Spartans for a company of folks, whom he took away as colonists; he neither enquired of the oracle at Delphi in what land he should plant his settlement, nor did aught else that was customary” ( Histories 5.42) See Herodotus III, trans. A. D. Godley, in The Loeb Classical Library, eds. T. E. Page, E. Capps, and W. H. D. Rouse (London: William Heinemann, 1938), 46-47.

[149] Plutarch tells us that the Sibylline prophetesses of Delphi used poetic verses with their prophecies, saying, “for when we drew near that part of the rock which joins to the senate-house, which by common fame was the seat of the first Sibyl that came to Delphi from Helicon, where she was bred by the MusesSerapio made mention of certain verses of hers, wherein she had extolled herself as one that should never cease to prophesy even after her death” ( Wherefore the Pythian Priestess Now Ceases to Deliver Her Oracles in Verse 9) He later writes, “but I am constrained to claim your first promise, to tell me the reason wherefore now the Pythian prophetess no longer delivers her oracles in poetic numbers and measuresand also the temple of Tellus, to which the oracle appertained, and where the answers were delivered in verses and song.” ( Wherefore the Pythian Priestess Now Ceases to Deliver Her Oracles in Verse 17) See William W. Goodwin, Plutarch’s Essays and Miscellanies, vol. 3 (Boston: Little, Brown and Company, 1911), 77, 86-87.

[150] The Roman poet Lucan (A.D. 39-65) reflects the contempt for such oracles by the Romans when he writes, “They had now come to the Temple, the only one which among the Libyan nations the uncivilized Garamantes possess. There stands Jupiter, the foreteller of destiny, as they relate; but not either brandishing the lightnings or like to ours, but Ammon with crooked horns.” ( Pharsalia 9.593-598) See H. T. Riley, The Pharsalia of Lucan (London: Henry G. Bohn, 1853), 359.

[151] C. H. Prichard, “Oracle,” In A Dictionary of the Bible, ed. James Hastings (), 629.

[152] The Sibylline Oracles, translated by H. C. O. Lanchester, in The Apocrypha and Pseudepigrapha of the Old Testament in English With Introductions and Critical and Explanatory Notes to the Several Books, vol. 2, ed. R. H. Charles (electronic edition), in Libronix Digital Library System, v. 2.1c [CD-ROM] (Bellingham, WA: Libronix Corp., 2000-2004).

[153] Plutarch writes, “The interpreters of the sacred mysteries acted without any regard to us, who desired them to contract their relation into as few words as might be, and to pass by the most part of the inscriptions.” ( Wherefore the Pythian Priestess Now Ceases to Deliver Her Oracles in Verse 2) See William W. Goodwin, Plutarch’s Essays and Miscellanies, vol. 3 (Boston: Little, Brown and Company, 1911), 70.

Rom 16:25, “Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began,”

1Co 2:7, “But we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory:”

Eph 1:9, “Having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in himself:”

Eph 3:3-4, “How that by revelation he made known unto me the mystery; (as I wrote afore in few words, Whereby, when ye read, ye may understand my knowledge in the mystery of Christ)”

Eph 3:9, “And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ:”

Eph 6:19, “And for me, that utterance may be given unto me, that I may open my mouth boldly, to make known the mystery of the gospel,”

Col 1:26, “Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints:”

Col 2:2, “That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgement of the mystery of God, and of the Father, and of Christ;”

Col 4:3, “Withal praying also for us, that God would open unto us a door of utterance, to speak the mystery of Christ, for which I am also in bonds:”

1Ti 3:9, “Holding the mystery of the faith in a pure conscience.”

Act 7:38, “This is he, that was in the church in the wilderness with the angel which spake to him in the mount Sina, and with our fathers: who received the lively oracles to give unto us:”

Rom 3:2, “Much every way: chiefly, because that unto them were committed the oracles of God.”

Heb 5:12, “For when for the time ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of God; and are become such as have need of milk, and not of strong meat.”

1Pe 4:11, “If any man speak, let him speak as the oracles of God; if any man minister, let him do it as of the ability which God giveth: that God in all things may be glorified through Jesus Christ, to whom be praise and dominion for ever and ever. Amen.”

The reference to pillars and foundations of the Church in 1Ti 3:15 suggests that Paul had in mind the ancient Greek and Roman temples with their practice of divination, and that he compares this pagan scene of worship to the New Testament Church and the Holy Scriptures, which serve as its pillars and foundation.

Act 7:39 Comments – The phrase “in their hearts” means that it was an act of their own will in making a decision to reject God’s will and pursue their own will. The Scriptures tell us that if we sin willfully, their remains no more pardon, but certain judgment (Heb 10:26-27). This is why God’s judgment upon them when they turned was to destroy them in the wilderness. For when a person clearly hears God’s will and turns his heart their remains no other option but chastisement and punishment.

Heb 10:26-27, “For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, But a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries.”

Act 7:45 Comments – In the Old Testament the Hebrew name (Joshua) means “Jehovah is salvation.” In the New Testament the Greek name I (Jesus) means “Savior” (Mat 1:21). Therefore, the Greek word for the name “Joshua” is Jesus. The name “Jesus” in this verse is a reference to Joshua. Twice in New Testament Joshua is referred to as Jesus, both here and in Heb 4:8.

Mat 1:21, “And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins.”

Heb 4:8, “For if Jesus had given them rest, then would he not afterward have spoken of another day.”

Act 7:53 Comments – In Act 7:53 Stephen tells us that Moses received the Law by the hands of angels. Adam Clarke says, “This verse is thus paraphrased by the Targum: ‘Thine, O Lord, is the magnificence; for thou hast created the world by thy great power, and by thy might hast led our fathers out of Egypt, and with great signs hast caused them to pass through the Red Sea. Thou hast appeared gloriously on Mount Sinai, with troops of angels, in giving law to thy people’” [154]

[154] Adam Clarke, Two Books of Chronicles, in Adam Clarke’s Commentary, Electronic Database (Seattle, WA: Hendrickson Publishers Inc., 1996), in P.C. Study Bible, v. 3.1 [CD-ROM] (Seattle, WA: Biblesoft Inc., 1993-2000), notes on 1 Chronicles 29:11.

1Ch 29:11, “Thine, O LORD, is the greatness, and the power, and the glory, and the victory, and the majesty: for all that is in the heaven and in the earth is thine; thine is the kingdom, O LORD, and thou art exalted as head above all.”

This statement finds additional support in Deu 33:2 and Psa 68:17 when it refers to angels who accompanied the Lord on Mt. Sinai.

Deu 33:2, “And he said, The LORD came from Sinai, and rose up from Seir unto them; he shined forth from mount Paran, and he came with ten thousands of saints: from his right hand went a fiery law for them.”

Psa 68:17, “The chariots of God are twenty thousand, even thousands of angels: the Lord is among them, as in Sinai, in the holy place.”

The LXX uses the word “angels” in Deu 33:2

Brenton, “And he said, The Lord is come from Sina, and has appeared from Seir to us, and has hasted out of the mount of Pharan, with the ten thousands of Cades; on his right hand [were] his angels with him.”

Paul refers to angels whom God used to speak to Moses and give him the Laws of the Old Covenant.

Gal 3:19, “Wherefore then serveth the law? It was added because of transgressions, till the seed should come to whom the promise was made; and it was ordained by angels in the hand of a mediator.”

The writer of Hebrews alludes to this event in which angels spoke to Moses in the giving of the Law.

Heb 2:2, “For if the word spoken by angels was stedfast, and every transgression and disobedience received a just recompence of reward;”

Fuente: Everett’s Study Notes on the Holy Scriptures

The Witness of Stephen In Act 6:7 to Act 8:4 Luke records the witness of Stephen. The importance of his testimony is the fact that he is the first martyr of the Church, ushering in a period of persecution that spread the Gospel abroad.

Outline Here is a proposed outline:

1. Stephen’s Arrest Act 6:7-15

2. Stephen’s Sermon Act 7:1-53

3. Stephen is Stoned Act 7:54 to Act 8:1 a

4. The Persecution and Scattering of the early Church Act 8:1 b-4

Fuente: Everett’s Study Notes on the Holy Scriptures

Act 6:7. And a great company of the priests We learn from Ezr 2:36-39 that 4289 priests returned from the captivity; the number of whom was now probably very much increased. It is certainly wonderful that a great multitude of the priests should embrace the gospel, considering what peculiar resentments they must expect from their unbelieving brethren, and the great losses to which they must be exposed in consequence of being cast out of their office. But the grace of God was sufficient to animate and support them against every objection; and it is very probable, that the miracle of rending the veil of the temple, and the testimony of the guards to the truth of the resurrection, might contribute considerably towards their conversion, in concurrencewiththemiraculousgiftsandpowersoftheapostles;the most convincing proofs of which they saw before their eyes in their own temple.

Fuente: Commentary on the Holy Bible by Thomas Coke

Act 6:7 , attaching the train of thought by the simple , now describes how, after the installing of the Seven, the cause of the gospel continued to prosper . “ The word of God grew ” it increased in diffusion (Act 12:24 , Act 19:20 ), etc. Comp. the parable of the mustard-seed, Mat 13:31-32 . How could the re-established and elevated love and harmony, sustained, in addition to the apostles, by upright men who were full of the Holy Spirit and of wisdom (Act 6:3 ), fail to serve as the greatest recommendation of the new doctrine and church to the inhabitants of the capital, who had always before their eyes, in the case of their hierarchs, the curse of party spirit and sectarian hatred? Therefore and what a significant step towards victory therein took place! a great multitude of the priests became obedient to the faith , that is, they submitted themselves to the faith in Jesus as the Messiah, they became believers; comp. as to , on Rom 1:5 . The better portion of the so numerous (Ezr 2:36 ff.) priestly class could not but, in the light of the Christian theocratic fellowship which was developing itself, recognise and feel all the more vividly the decay of the old hierarchy. Accordingly, both the weakly attested reading , and the conjecture of Casaubon, approved by Beza: , sc. , are to be entirely rejected; nor is even Elsner’s view (which Heinsius anticipated, and Wolf and Kuinoel followed) to be adopted, viz. that by the . the sacerdotes ex plebe, plebeii sacerdotes , , are meant in contradistinction to the theologically learned priests, . The text itself is against this view; for it must at least have run: . Besides, such a distinction of priests is nowhere indicated in the N. T., and could not be presumed as known. Compare, as analogous to the statement of our passage, Joh 12:42 .

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

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.

Ver. 7. A great company of the priests ] Despair not therefore of the worst; God hath his time to call them. Wycliffe was a great enemy to the swarms of begging friars, with whom it was harder to make war than with the pope himself; whom he pronounced Antichrist, and made him lose in England his tenths and Peter’s pence. a Howbeit, sundry of the frairs fell to him, and embraced his opinions; among whom, one that was the pope’s chaplain, professing that he came out of his order and out of the devil’s nest. (Speed.)

a An annual tax or tribute of a penny from each householder having land of a certain value, paid before the Reformation to the papal see at Rome; also, a similar tribute paid by several northern lands. The institution of Peter’s pence has been attributed to Ine king of Wessex, 688-728, and to Offa king of Mercia, 755-94. It is mentioned as due by ancient law in a (Latin) letter of Canute in 1031. It was discontinued by statute in 1534. D

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

7. ] (not ‘therefore,’ as Kuin.), and , i.e., on this measure being completed; as would be the case, seeing that these seven were not only servants of tables, but men full of the Holy Ghost and of wisdom: and we soon hear of the part which Stephen bore in the work.

. . ] The number of priests who returned from Babylon, Ezr 2:36-39 , was 4289: and the number would probably have much increased since then. No evasion of the historian’s assertion is to be attempted. Casaubon, approved by Beza and Valcknaer, would read, , (sc. ) .; and Heinsius, Wolf, Kuinoel, and Eisner attempt a distinction between ., ‘sacerdotes ex plebe,’ and the ‘sacerdotes docti.’ But, besides that the words will not bear this meaning, the distinction is one wholly unknown in the N. T.

At this time was probably the culminating point of popularity of the church at Jerusalem . As yet, all seemed going on prosperously for the conversion of Israel. The multitude honoured the Apostles: the advice of Gamaliel had moderated the opposition of the Sanhedrim: the priests were gradually being won over. But God’s designs were far different. At this period another great element in the testimony of the church is brought out, in the person of Stephen, its protest against Pharisaism . This arrays against it that powerful and zealous sect, and henceforward it finds neither favour nor tolerance with either of the parties among the Jews, but increasing and bitter enmity from them both.

8 CH. Act 7:60 .] THE ACCUSATION, DEFENCE, AND MARTYRDOM OF STEPHEN.

Fuente: Henry Alford’s Greek Testament

Act 6:7 . : the reading is advocated by Klostermann, Probleme in Aposteltexte , pp. 13, 14, but not only is the weight of critical evidence overwhelmingly against it, but we can scarcely doubt that St. Luke would have laid more stress upon the first penetration of the Christian faith into districts outside Jerusalem this is represented as the result of the persecution about Stephen, Act 8:4 ; cf. Joh 12:42 (see also Wendt, 1899, p. 145, note). The whole verse shows that the had not interfered with the growth of the Church. The conjecture that in the word reference is made to the priests of the plebs in contrast to the learned priests is in no way satisfactory; if this had been the meaning, the words would have been , and no such distinction of priests is anywhere noticed in the N.T., see further below. : Hilgenfeld (so Weiss) considers that, as this notice implies that there were disciples outside Jerusalem, such a remark is inconsistent with the statements of the after-spread of the Church in this chapter and in 8, and that therefore the words . are to be referred to the “author to Theophilus”. But so far from the words bearing the interpretation of Hilgenfeld, the historian may have introduced them to mark the fact that the growth of the Church continued in Jerusalem, in the capital where the hierarchical power was felt, and that the growth included the accession of priests no less than of laymen. : the imperfect may denote repetition the priests kept joining the new community, Blass, in loco; cf. Rom 1:5 ; Rom 1:16-17 ; Rom 10:16 , 2Th 1:8 the verb (very frequent in LXX) is only used in Acts in this place in the sense given, but often in St. Paul’s Epistles. No doubt when the number of Jewish priests was so large (according to Josephus, twenty thousand) both poor and wealthy would have been included in the statement, and we cannot limit it to the Sadducees. It must be borne in mind that the obedience of these priests to the Christian faith need not of necessity have interfered with the continuance of their duties in the Temple (so Felten), especially when we remember the attitude of Peter and John; but the words certainly seem to mark their complete obedience to the faith (see Grimm-Thayer, sub v . , i. b , [197] ), and in face of the opposition of the Sadducees and the more wealthy priestly families, an open adherence to the disciples of Jesus may well have involved a break with their former profession (Hort, Judaistic Christianity , p. 49, and Ecclesia , p. 52). May there not have been many among the priests waiting for the consolation of Israel, men righteous and devout like the Pharisee priest or priests, to whom perhaps we owe that expression of the hopes of the pious Jew in the Psalms of Solomon , which approach so nearly in style and character to the Hymns of the priest Zacharias and the devout Symeon in the early chapters of St. Luke’s Gospel? see Ryle and James’s edition, Psalms of Solomon , Introd., lix., lx. Spitta refers the whole verse to his source , as a break in the narrative, without any connection with what follows or precedes. Clemen assigns Act 6:1-6 to his special source, H ( istoria ) H ( ellenistarum ); Act 6:7 to his H ( istoria ) Pe ( tri ). Jngst assigns Act 6:1 to Act 6:7 b, c , to his source , 7 a to his R(edactor). The comment of Hilgenfeld on Act 6:7 is suggestive (although he himself agrees with Spitta, and regards the verse as an interpretation), “Clemen und Jngst nicht einmal dieses Verstein ungeteilt”.

[197] A(ntiochena), in Blass, a fair rough copy of St. Luke.

Fuente: The Expositors Greek Testament by Robertson

NASB (UPDATED) TEXT: Act 6:7

7The word of God kept on spreading; and the number of the disciples continued to increase greatly in Jerusalem, and a great many of the priests were becoming obedient to the faith.

Act 6:7 “The word of God” This refers to the gospel of Jesus Christ. His life, death, resurrection, and teaching about God form the new way of viewing the Old Covenant (cf. Mat 5:17-48). Jesus is the word (cf. Joh 1:1; Joh 14:6). Christianity is a Person! See full note at Act 4:31.

“kept on spreading” All three verbs in Act 6:7 are imperfect tense. This is a central theme in Acts. God’s word is spreading by people trusting in Christ and becoming a part of the new people covenant of God (cf. Act 6:7; Act 12:24; Act 19:20).

This may be an allusion to God’s promises to Abraham about the numerical growth of his family, who became the old covenant people of God (cf. Act 7:17; Gen 17:4-8; Gen 18:18; Gen 28:3; Gen 35:11).

“a great many of the priests were becoming obedient to the faith” This was one of the causes of the Jewish leadership (i.e., Sadducees) unrest over Christianity. Those who knew the OT well were being convinced that Jesus of Nazareth was truly the promised Messiah. The inner circle of Judaism was cracking!

The summary statements of growth may be a key to the structure of the book (cf. Act 9:31; Act 12:24; Act 16:5; Act 19:20; Act 28:31).

“the faith” This term may have several distinct connotations:

1. its OT background means “faithfulness” or “trustworthiness”; therefore, it is used of our faithing the faithfulness of God or our trusting in the trustworthiness of God (see Special Topic at Act 6:5)

2. our accepting or receiving God’s free offer of forgiveness in Christ

3. faithful, godly living

4. the collective sense of the Christian faith or the doctrinal truth about Jesus (cf. Rom 1:5; Gal 1:23; and Jud 1:3; Jud 1:20). In several passages, such as 2Th 3:2, it is difficult to know which sense Paul had in mind.

See SPECIAL TOPIC: BELIEVE, TRUST, FAITH, AND FAITHFULNESS IN THE OLD TESTAMENT () , Believe, Trust (noun, verb, adjective) at Act 3:16.

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

company = crowd. Greek. ochlos.

the faith, i.e. in the Name. Compare Act 3:16.

Fuente: Companion Bible Notes, Appendices and Graphics

7.] (not therefore, as Kuin.), and, i.e., on this measure being completed; as would be the case, seeing that these seven were not only servants of tables, but men full of the Holy Ghost and of wisdom:-and we soon hear of the part which Stephen bore in the work.

. . ] The number of priests who returned from Babylon, Ezr 2:36-39, was 4289: and the number would probably have much increased since then. No evasion of the historians assertion is to be attempted. Casaubon, approved by Beza and Valcknaer, would read, , (sc. ) .; and Heinsius, Wolf, Kuinoel, and Eisner attempt a distinction between ., sacerdotes ex plebe, and the sacerdotes docti. But, besides that the words will not bear this meaning, the distinction is one wholly unknown in the N. T.

At this time was probably the culminating point of popularity of the church at Jerusalem. As yet, all seemed going on prosperously for the conversion of Israel. The multitude honoured the Apostles: the advice of Gamaliel had moderated the opposition of the Sanhedrim: the priests were gradually being won over. But Gods designs were far different. At this period another great element in the testimony of the church is brought out, in the person of Stephen,-its protest against Pharisaism. This arrays against it that powerful and zealous sect, and henceforward it finds neither favour nor tolerance with either of the parties among the Jews, but increasing and bitter enmity from them both.

8-CH. Act 7:60.] THE ACCUSATION, DEFENCE, AND MARTYRDOM OF STEPHEN.

Fuente: The Greek Testament

Act 6:7. , increased) Whilst harmony was maintained, and assiduity in the word of GOD.-, the multitude) The expression is applied even to a not very large number; ch. Act 1:15; Luk 5:29; Luk 6:17; Joh 12:17. Wherefore there is nothing improbable in this passage. As to the priests, there might have been less hope: now, as it is, others are influenced in the greater numbers, owing to their example. The rest of the people are alluded to in the next clause.-[ , were obedient to the faith) Faith here denotes the testimony of the Gospel, which is most worthy of belief: wherefore in other passages the expression is used, to obey the Gospel, Rom 10:16; 2Th 1:8; and thence, obedience to the faith, Rom 1:5; Rom 16:26. GOD exhibits to us His testimony; which he who receives as true, submissively lends his ears, and so renders obedience.-V. g.]

Fuente: Gnomon of the New Testament

the word: Act 12:24, Act 19:20, Col 1:6, 2Ti 2:9

the number: Act 21:20,*Gr.

the priests: 2Ch 29:34, 2Ch 30:24, Psa 132:9, Psa 132:16, Mat 19:30, Luk 2:34, Joh 12:42

obedient: Rom 1:5, Rom 16:26, 2Th 1:8, Heb 5:9, Heb 11:8

Reciprocal: Psa 45:5 – people Isa 29:24 – also Isa 32:4 – heart Eze 47:9 – a very great Joh 4:38 – sent Joh 7:48 – General Joh 14:12 – greater Act 4:1 – the priests Act 5:14 – believers Act 6:1 – when Act 9:31 – were multiplied Act 9:35 – all Act 11:21 – and a Act 13:49 – was Act 16:5 – increased Gal 3:1 – ye Gal 5:7 – obey 2Th 3:1 – the word 1Pe 1:22 – in

Fuente: The Treasury of Scripture Knowledge

7

Act 6:7. Word of God increased. After the deacons were appointed to handle the temporal needs of the disciples, the disturbances were evidently calmed. That gave the apostles fuller opportunity for preaching the word of God, and this is why the word increased is used, meaning increased occasions for offering it to the people. The aforesaid furtherance of the preaching resulted in the increase of disciples in Jerusalem. Another thing that helped the spread of the Gospel, was the work of the deacons who engaged in the preaching as well as attending to their official work. For while the specific function of the deacons is to care for the temporal needs of the congregation, that does not need to prevent them from spiritual activities as their talents and opportunities permitted. The mention of priests becoming obedient to the faith is for the purpose of showing the growing influence that the word of God was having among those who were usually opposed to the work of Christ.

Fuente: Combined Bible Commentary

Act 6:7. And the word of God increased; and the number of the disciples multiplied in Jerusalem greatly. The dissensions caused by the growing jealousy between the Foreign and the Hebrew-speaking Jews were at all events for the time composed, and the Church within and without continued to prosper, and its numbers rapidly to increase. The measures taken by the apostles to restore harmony seem to have been effectual, and the introduction of the new officers into the governing body was a fresh element in the society. Authoritative teachers, trained in schools of Greek as well as of Hebrew Thought, now preached and taught side by side with the Twelve, and with their full approval, and thus prepared the way for a far broader preaching of the doctrines of Jesus than had ever yet been dreamed of. As the first-fruits of their wider and more comprehensive teaching, the historian of the Acts tells us how a great company of the priests were obedient to the faith. Ezra relates (Act 2:36-39) that 4289 priests returned from Babylon. These numbers by this time no doubt had greatly increased. At this time was probably the culminating point of popularity of the Church at Jerusalem. As yet all seemed going on prosperously for the conversion of Israel. The multitude honoured the apostles. The advice of Gamaliel had moderated the opposition of the Sanhedrim; the priests were gradually being won over. But Gods designs were far different. At this period another great element in the testimony of the Church is brought out in the person of Stephen, its protest against Pharisaism. This arrays against it that powerful and zealous sect, and henceforward it finds neither favour nor tolerance with either of the parties among the Jews, but increasing and bitter enmity from them both (Alford).

Fuente: A Popular Commentary on the New Testament

Act 6:7. And the word of God increased The matter of the complaint, and other hinderances being thus removed, and the apostles more entirely at leisure to attend to the great and peculiar duties of their office, the success of the word increased, and the number of the disciples in Jerusalem was, , very much augmented; and a great company Greek, , a great crowd, or multitude, of the priests were obedient to the faith That is, they embraced the doctrine of the gospel, and evinced the sincerity of their faith in it, by a cheerful compliance with all its rules and precepts.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

7. The appointment of the seven over the business of daily ministration to the poor was intended to supply an existing deficiency in the organization of the Church. The more efficient organization gave greater efficiency to the labors of all. (7) “And the word of God increased, and the number of disciples in Jerusalem was greatly multiplied, and a great multitude of the priests became obedient to the faith.” This is the first intimation of the accession of any of the priests to the new faith. It was the most signal triumph yet achieved by the gospel, for the priests of the old religion were more interested in maintaining it than were any other class among the Jews. The peculiar relation which the priesthood sustain to any system of religion must always render them the chief conservators of obsolete forms, and the most formidable opponents to the introduction of new truth. When the priests of an opposing system begin to give way, it is ready to fall. No fact yet recorded by Luke shows so strikingly the effect of the gospel upon the popular mind in Jerusalem.

The expression used concerning these priests, that they became “obedient to the faith,” is worthy of notice as implying that there is something in the faith to be obeyed. This obedience is not rendered in the act of believing; for that is to exercise the faith, not to obey it. But faith in Jesus as the Messiah requires obedience to him as Lord; hence obedience rendered to him is styled obedience to the faith. It begins with immersion, and continues with the duties of a religious life. Paul declares that the grand object of the favor and apostleship conferred upon him was “for obedience to the faith among all nations.” Without it, faith itself is of no avail, for all who “obey not the gospel,” whatever may be their faith, will be “destroyed from the presence of the Lord and the glory of his power.”

There is another expression in this verse worthy of notice, because of its singular contrast with modern phraseology in such connections. It is said, “The word of God increased,” and the specifications are, that the number of disciples was greatly multiplied, and that a great multitude of the priests became obedient. At the present day such incidents are often introduced by remarks of this kind: “There was a precious season of grace;” “The Lord was present in his saving power;” “A gracious outpouring of the Holy Spirit,” etc. So great a departure from Scripture phraseology clearly indicates a departure from scriptural ideas. When men are engrossed with the conception that conversion is an abstract work of the Holy Spirit in the soul, they are likely to express themselves in this unauthorized manner. But Luke, who had no such conception, saw in the increase of the disciples an increase of the word of God; by which he means not an increase in the quantity of revelation, but in its effect. The more favorable circumstances which now existed within the Church, by the cessation of recent murmuring, and the introduction of a better organization, gave greater weight to the word that was preached, and greater success was the consequence.

Fuente: McGarvey and Pendleton Commentaries (New Testament)

7. And a great multitude of the priests were obedient to the faith. Here we find, much to our encouragement, that amid the sweeping victories of the Pentecostal revival, a large number of the regular preachers got religion. Good Lord, save us from the Satanic humbuggery that would recognize preachers as Christians simply because they are preachers. I wish it were true in case of half of them, and the other half, too. But, working in the clear light of Gods Word, Spirit and providence, we are forced to the concession of many unconverted preachers. Of this number, not a few have been truly converted, but grieving the Holy Spirit, rebelling against sanctification, becoming secular and popular, have sunk into a grievous antinomian spiritual death. Lord, make us useful in the conversion of preachers, as well as other people. God forbid that at the devil should get the dear preachers.

Fuente: William Godbey’s Commentary on the New Testament

Act 6:7. No number is stated here. The closing statement is without corroboration. The demand made in Act 15:5 need not have been made by priests.

Fuente: Peake’s Commentary on the Bible

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.

Fuente: Geneva Bible Notes

This verse is another one of Luke’s summary progress reports that ends each major section of Acts (cf. Act 2:47; Act 9:31; Act 12:24; Act 16:6; Act 19:20; Act 28:31). It also corresponds to other summary paragraphs within this section of the book (cf. Act 4:32-35; Act 5:12-16). Luke linked the spread of God’s Word with church growth. This cause and effect relationship has continued throughout history. The advances of the gospel and the responses of the people were his primary concern in Act 3:1 to Act 6:7. Many of the numerous priests in Jerusalem were also becoming Christians. One writer estimated that about 2,000 priests lived in Jerusalem at this time. [Note: Fiensy, p. 228.] The gospel did not win over only the "laity" in Israel.

"The ordinary priests were socially and in other ways far removed from the wealthy chief-priestly families from which the main opposition to the gospel came. Many of the ordinary priests were no doubt men holy and humble of heart, like Zacharias, the father of John the Baptist, men who would be readily convinced of the truth of the gospel." [Note: Bruce, Commentary on . . ., pp. 131-32. Cf. Jeremias, Jerusalem in . . ., pp. 198-213.]

This pericope helps us see several very important things about the priorities of the early church. First, the church showed concern for both spiritual and physical needs. Its leaders gave priority to spiritual needs (prayer and the ministry of the Word), but they also gave attention to correcting injustice and helping the poor. This reflects the Christians’ commitment to loving God wholeheartedly and loving their neighbors as themselves, God’s great ethical demands. Second, the early church was willing to adapt its organizational structure and administrative procedures to minister effectively and to meet needs. It did not view its original structure and practices as binding but adapted traditional structures and methods to facilitate the proclamation of the gospel and the welfare of the church. In contrast, many churches today try to duplicate the form and functions of the early church because they feel bound to follow these. Third, the early church did not practice some things that the modern church does. Rather than blaming one another for the problem that arose, the disciples corrected the injustice and continued to give prayer and the ministry of the Word priority. Rather than paternalistically feeling that they had to maintain control over every aspect of church life, the apostles delegated authority to a group within the church (that had the greatest vested interest) and let them solve the distribution problem. [Note: Longenecker, pp. 331-32.]

Act 6:7 concludes Luke’s record of the witness in Jerusalem. From that city the gospel spread out into the rest of Judea, and it is that expansion that Luke emphasized in the chapters that follow next.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)