Chosen to Serve

 

Chapter 6

There are many firsts in Chapter 6, so let’s take a moment to acknowledge them. There is the first mention of a group called the Hellenists. This was probably referring to the Jewish Christians from the diaspora. They spoke primarily Greek, so they were called Hellenists. They were set against a group called the Hebrews, the Jewish Christians who spoke Aramaic. Aramaic was the common language of the Jews in Israel/Palestine.

It is also worth mentioning that this is the first time we have heard the term disciples used in this book. In Luke’s first volume, his gospel, the term disciple refers to those who are now called apostles. In this second volume, the word disciple refers to all believers.

In this chapter we also hear, for the first time, that there are priests who are in their group. This is a surprise. We are accustomed to hearing about the Chief Priests as being a part of the opposition against Jesus and his followers, but it is clear here that some of them have become Christians. Other groups that are mentioned include: the Freedmen, former slaves from Africa (Cyrene and Alexandria; Jews from Asia Minor (Cilicia and Asia).

In summary, Chapter 6 gives us a glimpse of some new players. We see that there are Jews from various places and cultures – who are on both sides of the divide – some who have joined with the Apostles as well as some who are against the Apostles. For the first time, we have a scenario where “the people” are not on the side of the Christians (v. 12).

What we see in the introduction of new players, and old players taking new positions, is the work of the church moving onward and outward. The needs are growing, and thus new roles must be established. There is a blending of cultures going on, and along with that there are new tensions – such is inevitable.

It is probably the cultural and linguistic tensions that lead to the charges that some are being neglected. We must recall that, as they join the church, newcomers are giving all they possess to the community and are therefore completely dependent on the community. This would be particularly true of the widows, who would have no means to support themselves.

As a result of this dispute, the apostles establish a new leadership role. Seven men are selected, those who seem well-suited to the role of providing care for the needs of others. They are brought before the apostles, who lay hands on them and pray over them. The division of labor we see established in these verses resembles the ordered leadership of the Presbyterian Church more closely than anything else. The apostles function much like our ruling elders and these new leaders serve in much the same way as our deacons.

It is important to realize that the division between the apostles and the seven, is not an indication of relative importance. Both the spiritual leadership of the apostles and the caregiving leadership of the seven are essential to the well-being of the church. The same is true of our elders and deacons. The distinction is simply a means of ensuring that things are done in an orderly fashion.

As the names of these seven men are listed, you may notice that they are all greek names. This suggests that the Apostles decided that by selecting the leadership from among them, the Hellenists might feel assured that they are held in equal esteem. The first of these men named is Stephen, who then goes on for a too-brief starring role.

We are immediately told what kind of character Stephen is (v. 8). He enters the synagogue, as is their custom, to demonstrate the power of the gospel, and this time the people are not impressed. In fact, they seem greatly disturbed by his purity. So anxious are they to get rid of him they bring false charges against him before the council. All seem to be unnerved by Stephen – his grace, his power, his face of an angel.

What seems to be the problem here? Why would signs of authentic holiness bother the religious folks so much? I am reminded of the call of Isaiah (Isaiah 6:1-6), the prophet of Israel. When Isaiah meets the Seraphim face to face, and in their company glimpses the glory of God, he is awestruck and instantly afflicted with a profound sense of his unworthiness. Perhaps there was a similar kind of uneasiness among the people in the temple and on the council when they looked in the face of Stephen.

Questions for Reflection:

·        The ordained offices of the Presbyterian Church are 1) Minister of Word and Sacrament (or Teaching Elder), 2) Ruling Elder, and 3) Deacon. They should not be seen as a hierarchy, but simply as a division of responsibilities. The ordination vows are the same for all three. Is this surprising or troublesome to you? If so, why? If not, why not?

·        One of the ordination questions that candidates for all three offices must affirm is a promise to further the peace, unity, and purity of the church. Some people believe that it is impossible to advance all three at the same time. Would you agree, or not? Why?

·        One definition of the purity of the church is to have the mind of Christ. What does that mean to you? What do you think it was about Stephen’s purity that disturbed people?