Chapter 6

1 The apostles, desirous to have the poor regarded for their bodily sustenance, as also careful themselves to dispense the word of God, the food of the soul, 3 appoint the office of deaconship to seven chosen men. 5 Of whom Stephen, a man full of faith, and of the Holy Ghost, is one. 12 Who is taken of those, whom he confounded in disputing, 13 and after falsely accused of blasphemy against the law and the temple.

1. And. Rather, “but,” for the verse points a contrast to ch. 5:42.

In those days. That is, the days of ch. 5:41, 42. Luke handles his historical materials with notable smoothness. He has shown the growth of the church under the power of the Holy Spirit, and the great influx of new believers. He has shown how the economy of the church, for a time at least, took on a communal form. Chapter 6 shows some of the difficulties arising out of that arrangement, but is in turn an introduction to the experience of Stephen, which itself is introductory to the conversion of Saul of Tarsus, and his subsequent missionary activities. The narrative is clearly historical. The account of ch. 6 is closely related to that of ch. 5:14, but the length of the interval between the two events is uncertain.

Disciples. The first time this name is used of Christians in the Acts. The disciples of the Gospels have become apostles, and the term “disciples” has passed to the ordinary believer.

Multiplied. The phrase may be better translated, “when the disciples were increasing in number,” that is, by almost daily additions. Such increase naturally would bring new problems. It had been a simple thing to care for the needs of the apostolic family from the purse that Judas carried. It was more complicated, though not impossible, to care for the early group of believers at Pentecost. But the membership in the Christian society had now so increased that the care of the needy took all the time of the apostles, to the exclusion of higher duties.

Murmuring. Not merely a petty complaining, but a protest sufficiently vocal to warrant serious concern. The record places no blame upon the apostles, for they deserved none. The sudden growth in membership had outstripped their resources and precipitated the difficulty.

Grecians. Gr. Helleµnistai, “Hellenists,” that is, Greek-speaking Jews, or “Grecian Jews” (RV). NT usage distinguishes carefully between them and Helleµnes, who were Greeks by race (John 12:20). The Hellenists were Jews of the Dispersion (see Vol. V, pp. 59, 60; see on John 7:35; Acts 2:8) who not only spoke Greek but had absorbed Greek culture. They could have been Jews who had been born in lands where Greek was the common language, and so did not know Hebrew or Aramaic, and instead of joining in the Hebrew services in Palestine, had their own synagogues in Jerusalem. They could have been Greek-speaking proselytes. In either case they were converts from Judaism, for up to this time the gospel had not been presented to the Gentiles. Many of the converts of the day of Pentecost must have belonged to this group, as did Barnabas (ch. 4:36) and others whose names are specifically mentioned in the narrative (ch. 6:5).

These Hellenistic Jews read the LXX version of the OT, the version most frequently quoted in the NT. They were usually most zealous, in contrast with many of the local Jews. They came at great sacrifice to worship at the sacred places of Jerusalem, whereas to the Palestinian Jews the Temple precincts too often became commonplace (cf. ch. 21:27, 28). Jewish rabbinical tradition made provision for the saying of the Shema, the Hebrew confession of Jehovah (Deut. 6:4), in Hellenistic Greek. See Vol. V, p. 57.

Hebrews. These were Jews who, in contrast with the Hellenists, had been born in Palestine, and who lived there and spoke the language (Aramaic) that the NT calls Hebrew (see ch. 22:2). See Vol. I, p. 30.

Their widows. That is, of the Hellenists. Since Palestinian Jews were in the majority in the infant church, the needy among the Hellenists might without any ill intent have been left unassisted, because of differences in language and customs. The care of widows is stressed in Scripture (see on Ex. 22:22; Deut. 14:29; Isa. 1:17; Luke 18:3). Here the reference may be to the care of all poor and dependent persons. Obviously the communal economy in the church required some sort of organized supervision of the common fund that had been created (Acts 4:32). Later, the church formulated rules for the care of its widows (1 Tim. 5:3–16).

Ministration. Gr. diakonia, “service,” “ministering,” translated “distribution” in RSV, and “relief” in ch. 11:29. The word is related to diakonos, “ministrant,” or “deacon.” This help was given daily. Because of pressing needs and perhaps lack of storage space, it was doubtless necessary to distribute the aid every day, and possibly from various points in the city. Probably there was a continuous stream of gifts coming in and of donations being passed out. The drain upon the apostles’ time must have been great. But there is no hint that the apostles were guilty of favoritism or neglect, nor that any resentment was felt against them.

2. The twelve. Matthias was obviously the twelfth apostle (see on ch. 1:24–26).

Called the multitude. When the apostles heard the complaints, and realized their seriousness, they did not pause, apparently, to vindicate themselves. They acted promptly. They may have remembered the precedent set by Moses (Ex. 18:25), and like him, they resolved to delegate authority. By “the multitude of the disciples” it is not to be supposed that every individual Christian in Jerusalem and its environs had to be gathered to a meeting, but that a special meeting was called, to which all came who could, and at which the apostles presented the problem and their plan. The fund concerning whose distribution complaint had arisen, had been contributed to by many, and therefore the many were rightly consulted. From this procedure in a single central place there naturally arose the representative form of church government (AA 96).

Reason. Gr. areston, “pleasing,” conveying the idea that it was not “proper” that the apostles should spend so much of their time dealing with material and business matters.

Leave. Gr. kataleipo, “to forsake,” “to abandon.” The Greek word is an emphatic one, and suggests that much time of the apostles had been taken up in caring for the needy.

The word. The Twelve recognized their prime responsibility—to minister the word of God through preaching and teaching.

Serve tables. In the Jewish synagogues three men were appointed to care for the poor.

3. Wherefore. Rather, “but.”

Look ye out. The Twelve placed the responsibility squarely upon the shoulders of the believers, who were to make a choice from among their own number.

Seven men. It was reasonable for the apostles to think of the number seven. There was a general reverence for that number among the Jews. In later times, at least, seven was the number of persons called upon to manage public business in Jewish towns (Talmud Megillah 26a, Soncino ed., p. 157). More simply, it may have been that only seven men were needed at that time.

The men thus appointed are not called “deacons” in the NT. When referred to again, it is as “the seven” (ch. 21:8), almost as though they were a distinct body. But they were the origin of the class called “deacons” (AA 89, 90), and their functions were clearly analogous to those of the deacons later described by Paul (see 1 Tim. 3:8–13). In some churches, as at Rome, the number of deacons was later fixed at seven (Eusebius Ecclesiastical History vi. 43. 11). The council of Neo-Caesarea (a.d. 314; Canon 14) calls for seven deacons in a locality. Many commentators think that the seven men here chosen correspond to the “elders” mentioned in Acts 11:30; 14:23 and onward. See p. 25; AA 89, 90.

Of honest report. Literally, “attested,” or “having witness borne them,” that is, well reported among their fellows (cf. 1 Tim. 5:10). The word is rendered “of good report” in Acts 10:22. The situation would be in no way bettered, unless men of unimpeachable standing were called to the task of a more equitable distribution. They must be men of honesty and efficiency, and acceptable to their fellows. For the inspired list of qualifications of deacons as well as of elders (bishops) see 1 Tim. 3:1–14; Titus 1:5–11.

Full of the Holy Ghost. Textual evidence favors (cf. p. 10) the reading “full of spirit.” However, v. 5 declares that one of the seven, Stephen, was full of the Holy Spirit, so the expression here may also be taken as referring to the Holy Spirit. It was most important that for this first expansion in the organization of the church beyond the apostolate, the right men should be chosen. Next to a good reputation, each was expected to have the infilling of the Holy Spirit. Obviously the apostles conceived of the Spirit’s working as being wider than simply the gift of prophecy and of tongues.

Wisdom. Not only must the men be able to look after the spiritual wants of the poor; they were to show prudence, discretion, economy, wisdom in their work. Paul rated wisdom as a gift of the Spirit (1 Cor. 12:8). James stressed it as a gift of God (James 1:5), to be accompanied by good conduct or “conversation” (James 3:13). In Acts, apart from this verse, the word “wisdom” is used only of (Acts 6:10) or by Stephen (ch. 7:10, 22). He is also specifically said to be “full of faith” (ch. 6:5).

Whom we may appoint. Literally, “whom we shall set over.” The apostles were willing to appoint the men chosen by the “brethren.” Such an attitude promoted mutual confidence between leaders and people.

4. But we. In marked contrast with the seven.

Give ourselves continually. Or, “persevere.” The same word is used several times in describing earnest conduct on the part of the early Christians (cf. ch. 1:14; 2:42, 46).

To prayer. These godly men, with the memory of Christ’s prayer life still fresh in their minds, placed the need for prayer first on their list. But it should be remembered that prayer includes the public worship of the church, as well as private devotion.

Ministry. Gr. diakonia, the same word as used in v. 1. The seven were to minister material blessings while the Twelve were to be left free to minister the spiritual benefits derived from the Word of God. This they would do through preaching and various forms of teaching. This clearly explains what is meant by “leave the word of God” (v. 2).

5. Pleased. There had obviously been no intent to deprive or neglect anyone, and there is now general rejoicing that the problem is recognized and an acceptable remedy suggested.

They chose. See on v. 3. The names of the chosen seven were Hellenistic, and it is possible that the bearers of the names were Hellenists (see on v. 1). However, many Jews bore Greek names, even among the apostles, such as Andrew and Philip (see on Mark 3:18). Furthermore, there is no evidence that the seven limited their ministry to the Hellenistic believers. As to their later work, we hear again only of Stephen and Philip.

Stephen. Gr. Stephanos, “chaplet,” “coronet,” “wreath of victory.” This name was not uncommon, and appears on ancient inscriptions.

Tradition has it that Stephen and Philip were both of the Seventy, sent into every city and village to announce that the Messiah had come (Luke 10:1–11). It is possible that Samaria was the scene of their ministry (see on Luke 10:1). Hellenistic Jews were probably better received in Samaria than were Palestinian Jews, and this might account for the sending of Philip as an evangelist to the Samaritans (Acts 8:5).

Philip. Gr. Philippos, “lover of horses” (see on Mark 3:18). The name was also that of one of the Twelve and of two of Herod the Great’s sons. It was frequent in the ruling house of Macedonia in previous centuries. Nothing is known of Philip’s previous history, there being only the tradition that he had belonged to the Seventy (see above, under “Stephen”). Paul visited him in Caesarea (Acts 21:8), and he was probably long a leader of the church there. That Philip had four grown daughters at the time of Paul’s visit suggests that he was already married at the time of his appointment.

Prochorus, and Nicanor, and Timon, and Parmenas. Of these four nothing is known, nor is there anything upon which to build a conjecture.

Nicolas. Gr. Nikolaos, “master of the people.” The first non-Jewish Christian whose name is recorded.

Proselyte. Doubtless Nicolas was a “proselyte of righteousness,” one who had completely accepted Judaism. As such he would be well grounded in the Jewish religion. See Vol. V, p. 62. Regarding the tradition that this Nicolas was a founder of the sect of the Nicolaitans see Vol. VI, p. 58; see on Rev. 2:15.

Antioch. This Syrian city, with its many Jews, had close ties with Palestine. Herod the Great had built a splendid colonnade along the whole length of its main street. Special interest attaches to the fact that Nicolas came from Antioch, since it is the place where Christians received their name (ch. 11:26). The city later became the headquarters for the early missionary work of the church (see on ch. 11:19).

6. Whom they set. Probably for examination, instruction, and of course for ordination.

Prayed. The Greek makes clear that it was the apostles who prayed before laying their hands on the seven chosen men. The early church took no major step without first praying (see on ch. 1:14, 24; 2:42).

Laid their hands. This is the first mention of the act in the NT. In the OT, however, it had already been used for the act of blessing (see on Gen. 48:13, 14), in the consecration of the priests (see on Num. 8:10), and in the dedication of Joshua to leadership (see on Num. 27:18, 23). The significance of the act was therefore not unknown to the faithful Jew. To the Christian there was added import in that the Master often healed the sick by laying His hands on them (Mark 6:5; Luke 4:40; 13:13; cf. Mark 16:18). Similarly, He blessed the children (Matt. 19:15). The apostles, then, had good precedent for blessing and dedicating the seven by the laying on of hands. They continued to use this method in similar situations, as may be seen in Acts 8:17; 13:3; 19:6. In the apostolic church hands were laid on men in ordination to the ministry (1 Tim. 4:14; 5:22; 2 Tim. 1:6). It appears from Heb. 6:2 that the practice crystallized into an accepted procedure in church polity. It should signify a close spiritual connection between the Lord and the one on whom the hands are laid (AA 161, 162).

7. Increased. Rather, “kept increasing,” indicating gradual but continuous growth. The statement implies more than the numerical increase mentioned in the next clause. It was the word of God that increased. The “word of God” here refers to the teachings of Christ as set forth by the apostles. Subsequent verses show that the seven were active in the work of teaching. The work of the deacons, and especially Stephen, marks a definite expansion and development of the Christian proclamation (see ch. 6:8; 8:5).

Number of the disciples. The growth of the church had been extraordinary: “These were added … about three thousand souls” (ch. 2:41); “the Lord added to the church daily” (v. 47); “many of them … believed; … about five thousand” (ch. 4:4); “believers were the more added” (ch. 5:14). Now the number of church members is “multiplied in Jerusalem greatly.”

Company of the priests. The fact here stated is significant. As far as is known, none of Christ’s immediate followers was a priest, and no priest is named among the early converts. One would have expected that some of the plain speaking of the apostles and deacons would have aroused the bitter enmity of all the priests. And doubtless many of them did become hostile. But under the power of the Holy Spirit, such preaching drew “a great company” of them to Christ.

Obedient. Rather, “kept being obedient,” suggesting a continual flow of priestly converts. For the obedience necessary see on ch. 5:32.

Faith. Opinion is divided about the correct interpretation of the phrase “obedient to the faith.” The objective view holds that “faith” refers to the body of Christian doctrine to which the priests gave their assent and by which they ordered their lives (cf. Acts 13:8; 14:22; 16:5; Gal. 1:23). Many commentators, however, believe that “faith” is here used in its subjective sense, and that Luke is speaking of the priests displaying “faith in Jesus Christ.” This harmonizes with general NT usage (cf. Acts 24:24; Rom. 1:5; 16:26; Gal. 3:2). Such faith embraces Christian doctrine, for it is such doctrine that enables men to display an intelligent faith in Jesus. Compare on Rom. 1:5.

8. Full of faith and power. Textual evidence favors (cf. p. 10) the reading “full of grace and power,” although v. 5 states that Stephen was “full of faith.” The “grace” was not only the divine attribute (cf. on John 1:14, 16) but the grace and beauty of spirit with which he presented the gospel message (cf. Luke 4:22). The “power” was that of working miracles. It appears that Stephen had as full a possession of the gifts of the Spirit as had the Twelve.

Wonders and miracles. Or, “wonders and signs” (see on ch. 2:19). These miracles demonstrated the power with which Stephen was filled. There is no way of knowing how long a time passed between Stephen’s ordination as a deacon, and his martyrdom, but it could not have been long.

9. Arose. See on ch. 5:17.

Synagogue. See Vol. V, pp. 56, 57. A synagogue could be founded by ten adults. At a later time there were 12 synagogues in Tiberias, and tradition, with great exaggeration, assigned 480 to Jerusalem. Unreliable as this last figure may be, it at least suggests the great number in the capital city.

Libertines. The present passage is ambiguous in regard to the origin of the Jews who made up “the synagogue of the Libertines.” The passage may be translated: “the synagogue called [the synagogue] of the Libertines and of the Cyrenians and of the Alexandrians.” This may imply that there was only one synagogue, some of whose worshipers were freedmen, the others from Cyrene and Alexandria. However, this translation may be understood to mean that the synagogue was composed only of Libertines, and that the others mentioned were groups of Jews not organized as synagogues but classified by their places of origin. If either interpretation of this translation is correct, the Libertines may have been the children of Jews who had been carried captive from Palestine to Rome by Pompey in 63 b.c., and who had later been made freedmen (libertini) by their captors.

However, another translation of this passage is possible: “the synagogue called [the synagogue] of the Libertines, both of Cyrenians and of Alexandrians.” This would identify the Libertines who made up this synagogue as coming from Cyrene and Alexandria, both localities in which there was an unusually large Jewish population.

Archeological evidence indicates that there was at least one synagogue in Jerusalem before a.d. 70 that was specifically for the use of Hellenistic Jews. A Greek inscription has been discovered in Jerusalem telling of the construction of a synagogue by a certain Theodotus, which was intended particularly for the use of Jews from the Dispersion. The inscription reads as follows:

“Theodotus, [son of] Vettenus, priest and ruler of the synagogue, son of a ruler of the synagogue, grandson of a ruler of the synagogue, built the synagogue for reading of the Law and for teaching of the commandments, and the guest-chamber, and the rooms, and the water supplies, for a lodging for those who have need from foreign lands, which [synagogue] his fathers and the elders and Simonides founded”

(see Adolf Deissmann, Light From the Ancient East, pp. 439–441).

Although it cannot be proved, it is possible that this synagogue was that of the Libertines mentioned in the present passage. Whether this is true or not, the inscription witnesses to the existence of such a Hellenistic synagogue in Jerusalem as the one with whose members Stephen came into conflict.

Cyrenians. Rather, “of the Cyrenians.” There was a large Jewish population at Cyrene, on the north coast of Africa, between Egypt and Carthage. Josephus (Antiquities xiv. 7. 2 [115]) quotes Strabo, the classical geographer, as stating that there were four classes of citizens in the state of Cyrene, of which the Jews were one. The Cyrenian Jews had been noted for the generous gifts they sent to the Temple in Jerusalem, and had appealed to Augustus Caesar for protection against irregularities in the taxes imposed by governors of the province who had tried to intercept their gifts (ibid. xvi. 6. 5). Simon of Cyrene, who carried Christ’s cross, apparently was such a Jew (see on Matt. 27:32). Cyrenian Jews were present at Pentecost (Acts 2:10), and such Jews are mentioned as preaching the gospel to Gentiles in Antioch in Syria (ch. 11:20).

Alexandrians. Rather, “of the Alexandrians.” Probably in no city of the empire, except Jerusalem and perhaps Rome, were the Jews more numerous and influential than in the city of Alexandria (see Vol. V, p. 59). The Jewish population there at the time of the apostles is estimated at 100,000. They had their own quarter, made up of one of the five districts into which the city of Alexandria was divided. They were governed by an ethnarch of their own (Josephus Antiquities xiv. 7. 2 [117]), as though they constituted an autonomous republic. Their Roman rulers recognized them as citizens (ibid. 10. 1 [188]). It was in Alexandria that the OT had been translated into the Greek language (see Vol. I, p. 39). Philo, the Jewish philosopher and writer, lived there during the first Christian century, and the city was also the birthplace of Apollos (ch 18:24).

Cilicia. At the southeast corner of Asia Minor, with Tarsus as one of its principal towns, Cilicia was the land of Paul’s birth. Here lived many Jews, descendants of 2,000 families whom Antiochus the Great had brought into Asia Minor (Josephus Antiquities xii. 3. 4 [149, 150]) to secure the allegiance of the province for him, and perhaps to aid in its defense. It is obvious from ch. 7:58–60 that Saul of Tarsus was in Jerusalem at this time, and he seems to have been one of those who disputed with Stephen. Doubtless the strong arguments of Stephen led Saul to biter opposition, although there is evidence that he was unconsciously drawn by them (AA 101).

Asia. In the NT this refers to the Roman province located in what is now Asia Minor. It included areas that had formerly been known as Lydia and Ionia, with Ephesus as the chief city. Jews of Asia had been present at Pentecost (ch. 2:9). These Jews later demonstrated their zeal in defense of the sacredness of the Temple (ch. 21:27).

Disputing. Literally, “seeking together,” “questioning,” “disputing.” The dispute was initiated by the Jews of the Dispersion. These were men who had come to Jerusalem in an intense spirit of devotion, for the farther men are from the center of their devotion, the more zealous they sometimes are. There must have been something in the teachings of Stephen that made them feel that he was lessening, if not supplanting, the singular spiritual importance of the Temple in Jerusalem (see on ch. 6:13; 7:1). The disputants, coming from their synagogues, would be well equipped to discuss theological matters with the Christians.

10. Not able to resist. Literally, “were not strong to stand against.” This experience fulfilled Christ’s promise to His followers (Luke 21:15).

Wisdom. Compare on v. 3. In the Gospels, wisdom is ascribed to the Lord (Matt. 13:54; Luke 2:40, 52), and Matt. 12:42 speaks of “the wisdom of Solomon.” But Stephen was the first teacher in the new society to whom wisdom was thus particularly ascribed. With such a careful writer as Luke, the word must have specific significance. It suggests that Stephen possessed a singularly clear vision of truth, and an ability to bring out truths not previously perceived.

Spirit. The primary reference here is to the inspired energy with which Stephen spoke. Compare with John the Baptist, who worked “in the spirit and power of Elias” (Luke 1:17).

11. Suborned. Gr. hupoballoµ, “to put under.” The word was sometimes used for the act of employing, instigating, or instructing a secret agent. Compare RSV, “they secretly instigated.”

Blasphemous words. See on Matt. 12:31. The charge is made more explicit in Acts 6:13. The charge was built on a distortion of truth, as had been that against Jesus. Christ was accused of blasphemy (see on Matt. 26:65) because He called Himself the Son of God, made Himself equal with God (Matt. 26:63, 64; John 5:18), and allegedly threatened to “destroy the temple” (Matt. 26:61). Each of these counts in the indictment was constructed from words that Jesus had actually spoken. Stephen may have said things that seemed to give foundation for the accusations. He may have taught that the need for a temple had ceased (cf. Acts 7:48), even as Jesus had inferred in talking with the woman of Samaria (John 4:21). This would assail the very foundations of Judaism, and would naturally arouse strong opposition. In the face of such a teaching, Sadducees and Pharisees would unite in opposition. Punishment for blasphemy was death by stoning (Lev. 24:16).

Moses. That is, the systems that Moses instituted, as recorded in the Pentateuch. Note that Moses is mentioned before God. The legalists were more concerned with their ceremonies than with their God.

12. Stirred up. Literally, “they threw into commotion.” By means of these false charges they provoked the people among whom Stephen had performed miracles (cf. v. 8).

Elders. These had already been incensed against the apostles (ch. 4:5–7), and would need but little encouragement to turn on Stephen.

Came upon him. Unexpectedly, suddenly, as the scribes and Pharisees came upon Jesus in the Temple (Luke 20:1).

Caught him. Or, “seized him.”

Council. As with Jesus, the hearing before the council preceded a violent end (ch. 7:57). Note how closely Stephen’s experience of martyrdom parallels that of his Master.

13. False witnesses. See on v. 11.

This man. Spoken contemptuously, probably with a sneer.

Blasphemous words. Textual evidence attests (cf. p. 10) the omission of “blasphemous.”

Against this holy place. That is, the Temple and its immediate vicinity (see on ch. 3:1).

The law. Stephen must have insisted, as had Jesus (Matt. 5:17–19), and as Paul later did (Acts 24:14–16; 25:8), that Christianity would introduce no change in the basic moral principles of the law that the Jews so loved. Nevertheless, it was clear that the proclamation concerning the Lamb of God implied the end of the sacrificial system as outlined in the law. Such preaching would be interpreted as being destructive of practically everything that the Jews held dear.

14. Have heard him say. Stephen’s teachings may have been misunderstood by the honest, and were evidently misapplied by the dishonest. This is not infrequently the case in matters that lead to religious dispute.

This Jesus. Again, a contemptuous reference, though on Christian lips the name must have sounded beautiful (cf. ch. 2:22). Note how the false witnesses credit Stephen with continuing Christ’s own preaching.

Shall destroy this place. Compare on Matt. 24:2; 26:61; 27:40. Christ’s words, possibly repeated by Stephen, had obviously made a lasting impression on the accusers’ minds. Furthermore, although they thought Christ to be dead, they were concerned about His destroying the Temple and changing the customs at some time in the future.

Change the customs. This accusation was probably pressed by the Pharisees, since it deals with “customs” (see Vol. V, pp. 51, 52). The charge, though made against Stephen, is still linked with Jesus of Nazareth and His teachings. They had already accused Stephen concerning the Temple and the law (v. 13). Now they accuse him concerning the “customs” that had gathered around the Temple and the law. They claim that these had been given them by Moses, but such a claim was not true. Irksome restrictions had been loaded on the people, mainly since the return in 536 b.c., nearly a thousand years after Moses’ time (see on Mark 7:1–23, particularly on v. 3). It was these traditions that Jesus had scathingly condemned (Matt. 15:1–13).

15. Stedfastly. The word is characteristic of Luke (see on Acts 1:10). Stephen’s accusers would naturally gaze intently at him, wondering what he would say in his own defense. The members of the council were surprised at what they saw and heard.

Face of an angel. It is not enough to say that the look on Stephen’s face was because of a natural dignity of expression, or even because Stephen was astonishingly tranquil and undisturbed in the presence of grave danger to himself. It must have been that his face was lighted up with a divine brightness. The brightness of angelic messengers is described again and again in Scripture, as with the angelic “young man” of Mark 16:5. Moses’ face shone as he came down from Mt. Sinai, where he had been in the very presence of God (Ex. 34:28–35). Even so, Stephen’s face was illuminated because of his nearness to Christ and by the light of the vision he was about to have of Jesus standing at the right hand of God (Acts 7:56).

Ellen G. White comments

1 AA 87, 88

1–4SR 259

1–6WM 275

1–15AA, 87–99; SR 259–264; 7T 252

2 4T 356

2–7AA 89

3 AA 91

4 Ev 91

7 DA 266

7, 8 EW 197; SR 260

8–10AA 97; SR 262

11 SR 263

12, 13 EW 197

13 AA 98

14, 15 AA 99; EW 198

15 AA 116, 495; COL 218; MB 33; PP 329; SL 91; SR 263