Click
here to show/hide instructions.
Instructions on how to use the page:
The commentary for the selected verse is is displayed below.
All commentary was produced against the King James, so the same verse from that translation may appear as well. Hovering your mouse over a commentary's scripture reference attempts to show those verses.
Use the browser's back button to return to the previous page.
Or you can also select a feature from the Just Verses menu appearing at the top of the page.
Selected Verse: Acts 6:1 - King James
| Verse |
Translation |
Text |
| Ac 6:1 |
King James |
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. |
Summary Of Commentaries Associated With The Selected Verse
| A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882] |
FIRST ELECTION OF DEACONS. (Act 6:1-7)
the Grecians--the Greek-speaking Jews, mostly born in the provinces.
the Hebrews--those Jews born in Palestine who used their native tongue, and were wont to look down on the "Grecians" as an inferior class.
were neglected--"overlooked" by those whom the apostles employed, and who were probably of the Hebrew class, as being the most numerous. The complaint was in all likelihood well founded, though we cannot suspect the distributors of intentional partiality. "It was really just an emulation of love, each party wishing to have their own poor taken care of in the best manner" [OLSHAUSEN].
the daily ministration--the daily distribution of alms or of food, probably the latter. |
| Notes on the Bible, by Albert Barnes, [1834] |
In those days ... - The first part of this chapter contains an account of the appointment of "deacons." It may be asked, perhaps, why the apostles did not appoint these officers at the first organization of the church? To this, question we may reply, that it was better to defer the appointment until an occasion should occur when it would appear to be manifestly necessary and proper. When the church was small, its alms could be distributed by the apostles themselves without difficulty But when it was greatly increased when its charities were multiplied; and when the distribution might give rise to contentions, it was necessary that this matter should be entrusted to the hands of "laymen," and that the "ministry" should be freed from all embarrassment, and all suspicions of dishonesty and unfairness in regard to pecuniary matters. It has never been found to be wise that the temporal affairs of the church should be entrusted in any considerable degree to the clergy, and they should be freed from such sources of difficulty and embarrassment.
Was multiplied - By the accession of the three thousand on the day of Pentecost, and of those who were subsequently added, Act 4:4; Act 5:14.
A murmuring - A complaint - as if there had been partiality in the distribution.
Of the Grecians - There has been much diversity of opinion in regard to these persons, whether they were "Jews" who had lived among the Gentiles, and who spoke the Greek language, or whether they were proselytes from the Gentiles. The former is probably the correct opinion. The word used here is not what is commonly employed to designate the inhabitants of Greece, but it properly denotes those who "imitate" the customs and habits of the Greeks, who use the Greek language, etc. In the time when the gospel was first preached, there were two classes of Jews - those who remained in Palestine, who used the Hebrew language, and who were appropriately called "Hebrews"; and those who were scattered among the Gentiles, who spoke the Greek language, and who used in their synagogues the Greek translation of the Old Testament, called the Septuagint. These were called "Hellenists," or, as it is in our translation, "Grecians." See the notes on Joh 7:35. These were doubtless the persons mentioned here - not those who were proselyted from Gentiles, but those of Jewish origin who were not natives of Judea, who had come up to Jerusalem to attend the great festivals. See Act 2:5, Act 2:9-11. Dissensions would be very likely to arise between these two classes of persons. The Jews of Palestine would pride themselves much on the fact that they dwelt in the land of the patriarchs and the land of promise; that they used the language which their fathers spoke, and in which the oracles of God were given; and that they were constantly near the temple, and regularly engaged in its solemnities. On the other hand, the Jews from other parts of the world would be suspicious, jealous, and envious of their brethren, and would be likely to charge them with partiality, or of taking advantage in their contact with them. These occasions of strife would not be destroyed by their conversion to Christianity, and one of them is furnished on this occasion.
Because their widows ... - The property which had been contributed, or thrown into common stock, was understood to be designed for the equal benefit of "all" the poor, and particularly, it would seem, for the poor widows. The distribution before this seems to have been made by the apostles themselves - or possibly, as Mosheim conjectures (Commentary de rebus Christianorum ante Constantinum, pp. 139, 118), the apostles committed the distribution of these funds to the Hebrews, and hence, the Grecians are represented as complaining against them, and not against the apostles.
In the daily ministration - In the daily distribution which was made for their needs. Compare Act 4:35. The property was contributed doubtless with an understanding that it should be "equally" distributed to all classes of Christians that had need. It is clear from the Epistles that "widows" were objects of special attention in the primitive church, and that the first Christians regarded it as a matter of indispensable obligation to provide for their needs, Ti1 5:3, Ti1 5:9-10, Ti1 5:16; Jam 1:27. |
| The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917] |
Grecians
Hellenists, that is, Grecian Jews. |
| Vincent's Word Studies, by Marvin R. Vincent [1886] |
And (δέ)
Better but, as a contrast is now introduced with the prosperous condition of the Church indicated at the close of the last chapter.
Was multiplied (πληθυνόντων)
Lit., "when the disciples were multiplying;" the present participle indicating something in progress.
A murmuring (γογγυσμὸς)
See on the kindred word murmurers, Jde 1:16.
Grecians (Ἑλληνιστῶν)
Rev., much better, Grecian Jews, with Hellenists in margin. "Grecians" might easily be understood of Greeks in general. The word Hellenists denotes Jews, not Greeks, but Jews who spoke Greek. The contact of Jews with Greeks was first effected by the conquests of Alexander. He settled eight thousand Jews in the Thebais, and the Jews formed a third of the population of his new city of Alexandria. From Egypt they gradually spread along the whole Mediterranean coast of Africa. They were removed by Seleucus Nicator from Babylonia, by thousands, to Antioch and Seleucia, and under the persecutions of Antiochus Epiphanes scattered themselves through Asia Minor, Greece, Macedonia, and the Aegean islands. The vast majority of them adopted the Greek language, and forgot the Aramaic dialect which had been their language since the Captivity. The word is used but twice in the New Testament - here and Act 9:29 - and, in both cases, of Jews who had embraced Christianity, but who spoke Greek and used the Septuagint version of the Bible instead of the original Hebrew or the Chaldaic targum or paraphrase. The word Ἕλλην, Greek, which is very common in the New Testament, is used in antithesis, either to "Barbarians" or to "Jews." In the former case it means all nations which spoke the Greek language (see Act 18:17; Rom 1:14; Co1 1:22, Co1 1:23). In the latter it is equivalent to Gentiles (see Rom 1:16; Rom 2:9; Co1 10:32; Gal 2:3). Hence, in either case, it is wholly different from Hellenist.
Hebrews
Hebrew is the proper antithesis to Hellenist. A man was Ἰοουδαῖος, a Jew, who traced his descent from Jacob, and conformed to the religion of his fathers. He might speak Greek and be a Hellenist. He was Ἑβραῖος, a Hebrew, only as he spoke Hebrew and retained Hebrew customs. The distinction between Hebrew and Hellenist was a distinction within the Jewish nation, and not between it and other nations. Thus Paul calls himself a Hebrew of Hebrews; i.e., a Hebrew and of Hebrew parents (Phi 3:5; compare Co2 11:22).
Were neglected (παρεθεωροῦντο)
Only here in New Testament. Lit., were overlooked. The imperfect denoting something habitual.
Daily (καθημερινῇ)
Only here in New Testament.
Ministration (διακονίᾳ)
Or service. See on minister, Mat 20:26. The reference is to the distribution of provision. |
| Explanatory Notes on the Whole Bible, by John Wesley [1754-65] |
| There arose a murmuring - Here was the first breach made on those who were before of one heart and of one soul. Partiality crept in unawares on some; and murmuring on others. Ah Lord! how short a time did pure, genuine, undefiled Christianity remain in the world! O the depth! How unsearchable are thy counsels! Marvellous are thy ways, O King of saints! The Hellenists were Jews born out of Palestine. They were so called, because they used the Greek as their in other tongue. In this partiality of the Hebrews, and murmuring of the Hellenists, were the needs of a general persecution sown. Did God ever, in any age or country, withdraw his restraining providence, and let loose the world upon the Christians, till there was a cause among themselves? Is not an open, general persecution, always both penal and medicinal? A punishment of those that will not accept of milder reproofs, as well as a medicine to heal their sickness? And at the same time a means both of purifying and strengthening those whose heart is still right with God. |
| Adam Clarke Commentary on the Whole Bible - Published 1810-1826 |
A murmuring of the Grecians against the Hebrews - Those who are here termed Grecians, Ηλληνισται, or Hellenists, were Jews who sojourned now at Jerusalem, but lived in countries where the Greek language was spoken, and probably in general knew no other. They are distinguished here from those called Hebrews, by which we are to understand native Jews, who spoke what was then termed the Hebrew language, a sort of Chaldaio-Syriac.
It has been remarked that Greek words ending in ιστης imply inferiority. Ἑλληνες, Hellenes, was distinguished from Ἑλληνισται: the former implies pure Greeks, native Greeks, who spoke the Greek tongue in its purity; and the latter, Jews or others sojourning among the Greeks, but who spoke the Greek language according to the Hebrew idiom. Pythagoras divided his disciples into two classes; those who were capable of entering into the spirit and mystery of his doctrine he called Πυθαγορειοι, Pythagoreans; those who were of a different cast he termed Πυθαγορισται, Pythagorists: the former were eminent and worthy of their master; the latter only so so. The same distinction is made between those called Αττικοι and Αττικισται, Attics and Atticists, the pure and less pure Greeks, as between those called Ἑλληνες and Ἑλληνισται, Hellenes and Hellenists, pure Greeks and Graecising Jews. See Jamblicus, De Vit. Pyth. cap. 18, and Schoettgen on this place.
The cause of the murmuring mentioned here seems to have been this: When all the disciples had put their property into a common stock, it was intended that out of it each should have his quantum of supply. The foreign or Hellenistic Jews began to be jealous, that their widows were neglected in the daily ministration, that they either had not the proportion, or were not duly served; the Palestine Jews being partial to those of their own country. This shows that the community of goods could never have been designed to become general. Indeed, it was no ordinance of God; and, in any state of society, must be in general impracticable. The apostles, hearing of this murmuring, came to the resolution mentioned below. |
1 And in those days, when the number of the disciples was multiplied, there arose a murmuring of the Grecians against the Hebrews, because their widows were neglected in the daily ministration.
2 Then the twelve called the multitude of the disciples unto them, and said, It is not reason that we should leave the word of God, and serve tables.
3 Wherefore, brethren, look ye out among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business.
4 But we will give ourselves continually to prayer, and to the ministry of the word.
5 And the saying pleased the whole multitude: and they chose Stephen, a man full of faith and of the Holy Ghost, and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicolas a proselyte of Antioch:
6 Whom they set before the apostles: and when they had prayed, they laid their hands on them.
7 And the word of God increased; and the number of the disciples multiplied in Jerusalem greatly; and a great company of the priests were obedient to the faith.
27 Pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world.
16 If any man or woman that believeth have widows, let them relieve them, and let not the church be charged; that it may relieve them that are widows indeed.
9 Let not a widow be taken into the number under threescore years old, having been the wife of one man,
10 Well reported of for good works; if she have brought up children, if she have lodged strangers, if she have washed the saints' feet, if she have relieved the afflicted, if she have diligently followed every good work.
3 Honour widows that are widows indeed.
35 And laid them down at the apostles' feet: and distribution was made unto every man according as he had need.
9 Parthians, and Medes, and Elamites, and the dwellers in Mesopotamia, and in Judaea, and Cappadocia, in Pontus, and Asia,
10 Phrygia, and Pamphylia, in Egypt, and in the parts of Libya about Cyrene, and strangers of Rome, Jews and proselytes,
11 Cretes and Arabians, we do hear them speak in our tongues the wonderful works of God.
5 And there were dwelling at Jerusalem Jews, devout men, out of every nation under heaven.
35 Then said the Jews among themselves, Whither will he go, that we shall not find him? will he go unto the dispersed among the Gentiles, and teach the Gentiles?
14 And believers were the more added to the Lord, multitudes both of men and women.)
4 Howbeit many of them which heard the word believed; and the number of the men was about five thousand.
26 But it shall not be so among you: but whosoever will be great among you, let him be your minister;
22 Are they Hebrews? so am I. Are they Israelites? so am I. Are they the seed of Abraham? so am I.
5 Circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, an Hebrew of the Hebrews; as touching the law, a Pharisee;
3 But neither Titus, who was with me, being a Greek, was compelled to be circumcised:
32 Give none offence, neither to the Jews, nor to the Gentiles, nor to the church of God:
9 Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile;
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.
23 But we preach Christ crucified, unto the Jews a stumblingblock, and unto the Greeks foolishness;
22 For the Jews require a sign, and the Greeks seek after wisdom:
14 I am debtor both to the Greeks, and to the Barbarians; both to the wise, and to the unwise.
17 Then all the Greeks took Sosthenes, the chief ruler of the synagogue, and beat him before the judgment seat. And Gallio cared for none of those things.
29 And he spake boldly in the name of the Lord Jesus, and disputed against the Grecians: but they went about to slay him.
16 These are murmurers, complainers, walking after their own lusts; and their mouth speaketh great swelling words, having men's persons in admiration because of advantage.