INTRODUCTION

We see in this passage the formation of the Christian diaconate. The noun for deacon is not used here, but the context makes it pretty obvious. There was a daily distribution of food to widows and some inequities in that distribution were causing problems. The Twelve said that they should not leave the diakonia of the Word (v. 4) in order to diakoneo tables (v. 2). The noun form is the word for deacon (diakonos). And what we can learn from this is the evangelistic potency of good church government. 

THE TEXT

“And in those days, when the number of the disciples was multiplied, there arose a murmuring of the Grecians against the Hebrews, because their widows were neglected in the daily ministration. Then the twelve called the multitude of the disciples unto them, and said, It is not reason that we should leave the word of God, and serve tables. Wherefore, brethren, look ye out among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business. But we will give ourselves continually to prayer, and to the ministry of the word. And the saying pleased the whole multitude: and they chose Stephen, a man full of faith and of the Holy Ghost, and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicolas a proselyte of Antioch: Whom they set before the apostles: and when they had prayed, they laid their hands on them. 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.” (Acts 6:1–7). 

SUMMARY OF THE TEXT

Notice that we are in the sixth chapter, and the church is still exploding. The number of disciples was multiplying (v. 1). In this context, it is not surprising that some friction developed—a murmuring of the Hellenistic Jews against the Hebraic Jews because their widows were being neglected in the daily distribution (v. 1). The Twelve summoned the congregation and said that they should not be distracted by this particular task of service (diakoneo), however worthy it might be (v. 2). So the Twelve told the brothers to select seven men of good reputation, full of the Spirit and wisdom, and they would appoint them to it (v. 3). The Twelve would remain at their post—prayer and the ministry (diakonia) of the Word (v. 4). The congregation was pleased with this, and they chose Stephen, full of faith and the Spirit, along with six others—Philip, Prochorus, Nicanor, Timon, Parmenas, and Nicolas, a proselyte from Antioch (v. 5). All seven men have Greek names. These men were set before the apostles, who then prayed and laid hands on them (v. 6). This resulted in more growth that is described in three ways—the Word increased (v. 7), the number of Christians in Jerusalem increased (v. 7), and a large number of priests came to obey the faith (v. 7).    

GROWTH PAINS

It is not possible for a body to grow the way the early church did without creating stresses and strains. Remember that we have noted that a number of pilgrims at the day of Pentecost had stayed over. This is our textual indication that a number of them were still there. The KJV renders one of the groups as Grecians, but this is not referring to Gentile Greeks. Rather, it is referring to Hellenized Jews from the Dispersion. The Hebraic Jews were the hometown Jews. And the seven men selected were all in a position to guard the interests of those who had been neglected. 

The growth of the church was not hindered because of the mere fact of a dispute. The dispute was actually the result of the church growing, the dispute was resolved in an honorable way, and the result of this good governance was that the church grew even more. Honest dealing with internal church affairs is honoring to God and attractive to outsiders.

Notice the pattern (that we seek to follow), which is to have qualifications for office established by the existing leadership, to have the men of the congregation elect them, and then to have the existing leadership ordain them, setting them apart.    

MALE LEADERSHIP

It is worth pointing out that all twelve apostles were men. They told the congregation to pick out seven Spirit-filled men. And when the apostles addressed the congregation, they said, “Wherefore, brethren . . .” Now remember that the church is the bride of Christ, which means that collectively, we are feminine. As the bride of Christ, we are to be submissive to Him, which means that the rule of the church is to be limited to men (1 Tim. 2:12). 

Someone may well ask about Phoebe, who was a servant of the church at Cenchrea (Rom. 16:1). But this was not a woman on the board of deacons, but was rather a different serving office (1 Tim. 3:11).

GROWTH IS GOOD, BUT…

We have been reminded many times in the book of Acts thus far that the church in Jerusalem was growing and expanding. Three thousand were added the very first day (Acts 2:41). More were added every day (Acts 2:47). A short time later the number of men was around five thousand (Acts 4:4). The Christians were held in awe (Acts 5:13), but continued to grow anyway—“multitudes” were added (Acts 5:14). Our passage begins with the note that the number of believers was multiplied (Acts 6:1), and concludes on a similar note (Acts 6:7).

Luke does in fact point to numerical growth as a sign of God’s blessing, as a sign of God’s authentication. But it is not an automatic indicator. Morning glory grows. Cancer grows. As Luke records the testimony of Gamaliel, the revolt of Theudas enjoyed some flash-in-the-pan growth, but then collapsed (Acts 5:36). The same thing happened to Judas of Galilee (Acts 5:37). Growth in isolation does not signify. 

So we should conclude with the understanding that it is the growth of the Word that fundamentally matters (Acts 6:7). The Word of God increased. What is the Bible doing in all of this? Obviously, the Scriptures themselves do not grow—this is a way of saying that the influence of the Word in the lives of the people is growing. This means qualitative growth, and not just numerical growth. For example, thanks to the Bible Reading Challenge many of you have read the Bible through more times in the last several years than you did in your entire life before. That is what we are talking about. And the size of our many congregations is directly related to that.

And so what is the center of the Word that must grow and increase at the center of our lives? It is the grace of God in Christ. It is Christ crucified for sinners. It is Christ raised for our justification. It is Christ over all, now and forever.    

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INTRODUCTION

One of the more remarkable blessings that the presence of the Holy Spirit brings is the ability He gives to believes to suffer scorn gladly. This is a remarkable thing in the moment, but it also serves as a portent of what it is to come. It is a statement in the present and a sign for the future.

THE TEXT

“And when they had brought them, they set them before the council: and the high priest asked them, Saying, Did not we straitly command you that ye should not teach in this name? and, behold, ye have filled Jerusalem with your doctrine, and intend to bring this man’s blood upon us. Then Peter and the other apostles answered and said, We ought to obey God rather than men . . . (Acts 5:27–42).

SUMMARY OF THE TEXT

So the apostles were gathered up, set before the council, and the high priest spoke (v. 27). Didn’t we command you not to do this (v. 28)? But you have filled Jerusalem with your doctrine (v. 28), and this doctrine includes the bloodguilt of Jerusalem’s rulers (v. 28). Peter and the other apostles replied with the great principle that obedience to God trumps obedience to man (v. 29). The God of our fathers vindicated Christ by raising Him from the grave, but the reason He was in the grave was because you murdered Him and hanged Him on a tree (v. 30). God raised Him exalted to be a prince and savior, to grant repentance and forgiveness to Israel (v. 31). The apostles are witnesses, and the Holy Spirit is a witness (v. 32). He is given to those who obey (v. 32). Hearing this, they were cut to the heart, convicted, and answered the charge of murder by taking murderous counsel (v. 33). Gamaliel, Paul’s former instructor, a famous rabbi, intervened and had them go into executive session (v. 34). Gamaliel kept his head and urged them all to keep theirs (v. 35). Remember Theudas, who thought he was something (v. 36)? Remember Judas of Galilee, and what happened to him (v. 37)? Gamaliel urged them to leave these men alone—if their cause is of men, it will come to nothing (v. 38). But if it is of God, you don’t want to be found fighting Him (v. 39). And so they consented, and brought the apostles back in. They had them beaten and reissued their (plainly empty) command (v. 40). And so the apostles left the council, rejoicing in the honor of being dishonored, the grace of being disgraced (v. 41). And the threats from the authorities didn’t even slow them down. They continued to teach and preach Jesus Christ, both in the Temple and in every house (v. 42).

WHERE THE SHAME BELONGS

When we are treated shamefully for the sake of the gospel, we are instructed, very directly, not to be ashamed of the shame we are accorded.

“Yet if any man suffer as a Christian, let him not be ashamed; but let him glorify God on this behalf” (1 Peter 4:16). “For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek” (Romans 1:16). “For whosoever shall be ashamed of me and of my words, of him shall the Son of man be ashamed, when he shall come in his own glory, and in his Father’s, and of the holy angels” (Luke 9:26).

The shame rightly belongs to the persecutors. As William Gurnall stated, “Paul does not blush to tell, it is for the gospel he is in bonds. The shame belonged to them that put on the chain, not to him that wore it.”

When the proto-Reformed Jan Huss was given a safe conduct to the Council of Constance, he was double-crossed by the Emperor Sigismund and there executed. When Huss reproached the emperor, the ruler visibly blushed at his lack of good faith. When Luther was given a similar safe conduct at the Diet of Worms (1521), the Emperor Charles V was urged to do the same thing, and he said, “I shall not blush as Sigismund did at Constance.”

We are to live in such a way as that our slanderers are forced to glorify God in the day of visitation (1 Pet. 2:12).

GRACE IN THE FURNACE

The Lord Jesus gave us explicit instructions in this regard.

“Blessed are they which are persecuted for righteousness’ sake: for theirs is the kingdom of heaven. Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake. Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you” (Matthew 5:10–12).

We are sometimes taunted by mockers, as though we think we are persecuted simply because someone differs with us. No, but Jesus here includes being reviled as an aspect of persecution, not to mention the fact that people say “all manner of evil” concerning us. This is a nightmare for PR consultants, but Jesus tells us to maintain a different attitude toward it all.

“But rejoice, inasmuch as ye are partakers of Christ’s sufferings; that, when his glory shall be revealed, ye may be glad also with exceeding joy. If ye be reproached for the name of Christ, happy are ye; for the spirit of glory and of God resteth upon you: on their part he is evil spoken of, but on your part he is glorified” (1 Peter 4:13–14).

JOY AS HARBINGER OF WRATH 

This glorious and gracious demeanor is a sign of three things. It is a sign that God is with us in the present, sustaining us. It is a sign that the mojo has entirely shifted. The persecutors are always trying to hang onto a vanishing world, and the persecuted represent the future. And last, this grace is a sign that the God who is with us in this moment will also be with us in the day of wrath. And so what will become of those who are against us in this moment?

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