The Meaning of Acts 6:5 Explained

Acts 6:5

KJV: 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:

YLT: And the thing was pleasing before all the multitude, and they did choose Stephen, a man full of faith and the Holy Spirit, and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicolaus, a proselyte of Antioch,

Darby: And the saying pleased the whole multitude: and they chose Stephen, a man full of faith and the Holy Spirit, and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicolas, a proselyte of Antioch,

ASV: And the saying pleased the whole multitude: and they chose Stephen, a man full of faith and of the Holy Spirit, and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicolaus a proselyte of Antioch;

KJV Reverse Interlinear

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: 

What does Acts 6:5 Mean?

Study Notes

chose
It is beautiful to see that these were all Hellenists, as the Grecian names show.

Verse Meaning

All seven men whom the congregation chose had Greek names. Luke gave the impression by using only Greek names that these seven were from the Hellenistic group in the church, though many Palestinian Jews at this time had Greek names. Thus Hellenists appear to have been given responsibility for settling a Hellenist complaint, a wise approach.
"One commentator has called it the first example of affirmative action-"Those with political power generally repressed complaining minorities; here the apostles hand the whole system over to the offended minority."" [1]
Stephen and Philip appear later in Acts in important roles as apologist and evangelist respectively. Luke did not mention Prochorus, Nicanor, Timon, and Parmenas again. Nicolas was a Gentile who had become a Jew by the proselyte process and then became a Christian. He came from Antioch of Syria, which Luke may have mentioned because of Antioch"s later prominence as a center of Christianity. Traditionally Antioch was Luke"s hometown. Tradition also links this Nicolas with the doctrine of the Nicolaitans ( Revelation 2:6; Revelation 2:15), but this connection is questionable since there is no solid evidence to support it. Many Jews lived in Syria because of its proximity to Judea, and most of these lived in the city of Antioch. [2]

Context Summary

Acts 6:1-15 - Meeting Murmuring Within And Persecution Without
The Grecians here mentioned were Jews who had lived abroad and spoke Greek. There were as yet no Gentiles in the Church. It was regarded as an annex to Judaism, and people had to become Jews before they were admitted to its privileges.
What a glimpse is here afforded of the simplicity and fervor of the primitive Church! The daily ministration of relief; the choice of godly men to attend to secular details; the prime importance of prayer and the ministry of the Word; the recognition by the Apostles of the rights of the people-all is so spiritual and so worthy of the era of the Holy Spirit. Alas, that so fair a dawn should ever have been overcast!
The Church must dedicate to God those whom she has chosen under the guidance of His Spirit. Stephen on the one hand, and Saul on the other, were the leaders of their respective parties. We see traces of the latter in the references to them of Cilicia, Acts 6:9. Stephen's enemies prevailed over him by brute force, but he was conqueror through the blood of the Lamb and the word of his testimony. [source]

Chapter Summary: Acts 6

1  The apostles, desirous to have the poor cared for,
2  as also careful themselves to dispense the word of God, the food of the soul,
3  recommend,
5  and with the church's consent ordain seven chosen men to the office of deaconship
7  The word of God prevails,
8  Stephen, full of faith and the Holy Spirit, confuting those with whom he disputed,
12  is brought before the council,
13  and falsely accused of blasphemy against the law and the temple

Greek Commentary for Acts 6:5

Pleased [ηρεσεν]
Aorist active indicative of αρεσκω — areskō like Latin placuit when a vote was taken. The use of ενωπιον — enōpion before “the whole multitude” is like the lxx. [source]
They chose [εχελεχαντο]
First aorist middle indicative of εκλεγω — eklegō to pick out for oneself. Each one of the seven has a Greek name and was undoubtedly a Hellenist, not an Aramaean Jew. Consummate wisdom is here displayed for the murmuring had come from the Hellenists, seven of whom were chosen to take proper care of the widows of Hellenists. This trouble was settled to stay settled so far as we know. Nothing is here told of any of the seven except Stephen who is “a man full of faith and the Holy Spirit” and Nicolas “a proselyte of Antioch” (who was not then born a Jew, but had come to the Jews from the Greek world). [source]
Stephen, etc []
The names are all Greek. There is no reason to infer from this that they were all Hellenists. It was customary among the Jews to have two names, the one Hebrew and the other Greek. They were probably partly Hebrews and partly Hellenists. [source]

Reverse Greek Commentary Search for Acts 6:5

Acts 8:5 Philip []
The deacon (Acts 6:5). Not the apostle. On the name, see on Mark 3:18. [source]
Acts 21:8 The seven []
The first deacons. See Acts 6:5. [source]
Acts 6:8 Wrought [εποιει]
Imperfect active, repeatedly wrought. Evidently a man like Stephen would not confine his “ministry” to “serving tables.” He was called in Acts 6:5 ”full of faith and the Holy Spirit.” Here he is termed “full of grace (so the best MSS., not faith) and power.” The four words give a picture of remarkable attractiveness. The grace of God gave him the power and so “he kept on doing great wonders and signs among the people.” He was a sudden whirlwind of power in the very realm of Peter and John and the rest. [source]
Acts 8:5 Philip [Πιλιππος]
The deacon (Acts 6:5) and evangelist (Acts 21:8), not the apostle of the same name (Mark 3:18). [source]
Acts 13:43 Of the devout proselytes [των σεβομενων προσηλυτων]
Of the worshipping proselytes described in Acts 13:16, Acts 13:25 as “those who fear God” (cf. Acts 16:14) employed usually of the uncircumcised Gentiles who yet attended the synagogue worship, but the word προσηλυτοι — prosēlutoi Yet the rabbis used it also of proselytes of the gate who had not yet become circumcised, probably the idea here. In the N.T. the word occurs only in Matthew 23:15; Acts 2:10; Acts 6:5; Acts 13:43. Many (both Jews and proselytes) followed Imperfect active of peithō either descriptive (were persuading) or conative (were trying to persuade). Paul had great powers of persuasion (Acts 18:4; Acts 19:8, Acts 19:26; Acts 26:28; Acts 28:23; 2 Corinthians 5:11; Galatians 1:10). These Jews “were beginning to understand for the first time the true meaning of their national history” (Furneaux), “the grace of God” to them. [source]
Acts 21:8 Unto Caesarea [εις Καισαριαν]
Apparently by land as the voyage Caesarea is the political capital of Judea under the Romans where the procurators lived and a city of importance, built by Herod the Great and named in honour of Augustus. It had a magnificent harbour built Most of the inhabitants were Greeks. This is the third time that we have seen Paul in Caesarea, on his journey from Jerusalem to Tarsus (Acts 9:30), on his return from Antioch at the close of the second mission tour (Acts 18:22) and now. The best MSS. omit οι περι Παυλου — hoi peri Paulou (we that were of Paul‘s company) a phrase like that in Acts 13:13. Into the house of Philip the evangelist (εις τον οικον Πιλιππου του ευαγγελιστου — eis ton oikon Philippou tou euaggelistou). Second in the list of the seven (Acts 6:5) after Stephen and that fact mentioned here. By this title he is distinguished from “Philip the apostle,” one of the twelve. His evangelistic work followed the death of Stephen (Acts 8) in Samaria, Philistia, with his home in Caesarea. The word “evangelizing” (ευηγγελιζετο — euēggelizeto) was used of him in Acts 8:40. The earliest of the three N.T. examples of the word “evangelist” (Acts 21:8; Ephesians 4:11; 2 Timothy 4:5). Apparently a word used to describe one who told the gospel story as Philip did and may have been used of him first of all as John was termed “the baptizer” (ο βαπτιζων — ho baptizn Mark 1:4), then “the Baptist” (ο βαπτιστης — ho baptistēs Matthew 3:1). It is found on an inscription in one of the Greek islands of uncertain date and was used in ecclesiastical writers of later times on the Four Gospels as we do. As used here the meaning is a travelling missionary who “gospelized” communities. This is probably Paul‘s idea in 2 Timothy 4:5. In Ephesians 4:11 the word seems to describe a special class of ministers just as we have them today. Men have different gifts and Philip had this of evangelizing as Paul was doing who is the chief evangelist. The ideal minister today combines the gifts of evangelist, herald, teacher, shepherd. “We abode with him” Constative aorist active indicative. Παρ αυτωι — Par autōi (by his side) is a neat idiom for “at his house.” What a joyful time Paul had in conversation with Philip. He could learn from him much of value about the early days of the gospel in Jerusalem. And Luke could, and probably did, take notes from Philip and his daughters about the beginnings of Christian history. It is generally supposed that the “we” sections of Acts represent a travel document by Luke (notes made by him as he journeyed from Troas to Rome). Those who deny the Lukan authorship of the whole book usually admit this. So we may suppose that Luke is already gathering data for future use. If so, these were precious days for him. [source]
Acts 21:8 Into the house of Philip the evangelist [εις τον οικον Πιλιππου του ευαγγελιστου]
Second in the list of the seven (Acts 6:5) after Stephen and that fact mentioned here. By this title he is distinguished from “Philip the apostle,” one of the twelve. His evangelistic work followed the death of Stephen (Acts 8) in Samaria, Philistia, with his home in Caesarea. The word “evangelizing” Apparently a word used to describe one who told the gospel story as Philip did and may have been used of him first of all as John was termed “the baptizer” It is found on an inscription in one of the Greek islands of uncertain date and was used in ecclesiastical writers of later times on the Four Gospels as we do. As used here the meaning is a travelling missionary who “gospelized” communities. This is probably Paul‘s idea in 2 Timothy 4:5. In Ephesians 4:11 the word seems to describe a special class of ministers just as we have them today. Men have different gifts and Philip had this of evangelizing as Paul was doing who is the chief evangelist. The ideal minister today combines the gifts of evangelist, herald, teacher, shepherd. “ [source]
Philippians 1:1 Deacons [διακόνοις]
The word means servant, and is a general term covering both slaves and hired servants. It is thus distinct from δοῦλος bond-servantIt represents a servant, not in his relation, but in his activity. In the epistles it is often used specifically for a minister of the Gospel, 1 Corinthians 3:5; 2 Corinthians 3:6; Ephesians 3:7. Here it refers to a distinct class of officers in the apostolic church. The origin of this office is recorded Acts 6:1-6. It grew out of a complaint of the Hellenistic or Graeco-Jewish members of the Church, that their widows were neglected in the daily distribution of food and alms. The Palestinian Jews prided themselves on their pure nationality and looked upon the Greek Jews as their inferiors. Seven men were chosen to superintend this matter, and generally to care for the bodily wants of the poor. Their function was described by the phrase to serve tables, Acts 6:2, and their appointment left the apostles free to devote themselves to prayer and the ministry of the word. The men selected for the office are supposed to have been Hellenists, from the fact that all their names are Greek, and one is especially described as a proselyte, Acts 6:5; but this cannot be positively asserted, since it was not uncommon for Jews to assume Greek names. See on Romans 16:5. The work of the deacons was, primarily, the relief of the sick and poor; but spiritual ministrations naturally developed in connection with their office. The latter are referred to by the term helps, 1 Corinthians 12:28. Stephen and Philip especially appear in this capacity, Acts href="/desk/?q=ac+6:8-11&sr=1">Acts 6:8-11. Such may also be the meaning of ministering, Romans 12:7. Hence men of faith, piety, and sound judgment were recommended for the office by the apostles, Acts 6:3; 1 Timothy 3:8-13. Women were also chosen as deaconesses, and Phoebe, the bearer of the epistle to the Romans, is commonly supposed to have been one of these. See on Romans 16:1. Ignatius says of deacons: “They are not ministers of food and drink, but servants ( ὐπηρέται , see on Matthew 5:25) of the Church of God” (“Epistle to Tralles,” 2). “Let all pay respect to the deacons as to Jesus Christ” (“Tralles,” 3). “Respect the deacons as the voice of God enjoins you” (“Epistle to Smyrna,” 8). In “The Teaching of the Twelve Apostles” the local churches or individual congregations are ruled by bishops and deacons. “Elect therefore for yourselves bishops and deacons worthy of the Lord; men meek and not lovers of money, and truthful and approved; for they too minister to you the ministry of the prophets and teachers. Therefore despise them not, for they are those that are the honored among you with the prophets and teachers” (xv., 1,2). Deaconesses are not mentioned. -DIVIDER-
-DIVIDER-
[source]

Revelation 2:6 The Nicolaitans []
From νικᾶν toconquer, and λαός thepeople. There are two principal explanations of the term. The first and better one historical. A sect springing, according to credible tradition, from Nicholas a proselyte of Antioch, one of the seven deacons of Jerusalem (Acts 6:5), who apostatized from the truth, and became the founder of an Antinomian Gnostic sect. They appear to have been characterized by sensuality, seducing Christians to participate in the idolatrous feasts of pagans, and to unchastity. Hence they are denoted by the names of Balaam and Jezebel, two leading agents of moral contamination under the Old Testament dispensation. Balaam enticed the Israelites, through the daughters of Moab and Midian, to idolatry and fornication (Numbers href="/desk/?q=nu+31:16&sr=1">Numbers 31:16). Jezebel murdered the Lord's prophets, and set up idolatry in Israel. The Nicolaitans taught that, in order to master sensuality, one must know the whole range of it by experience; and that he should therefore abandon himself without reserve to the lusts of the body, since they concerned only the body and did not touch the spirit. These heretics were hated and expelled by the Church of Ephesus (Revelation 2:6), but were tolerated by the Church of Pergamum (Revelation 2:15). The other view regards the name as symbolic, and Nicholas as the Greek rendering of Balaam, whose name signifies destroyer or corrupter of the people. This view is adopted by Trench (“Seven Churches”), who says: “The Nicolaitans are the Balaamites; no sect bearing the one name or the other; but those who, in the new dispensation, repeated the sin of Balaam in the old, and sought to overcome or destroy the people of God by the same temptations whereby Balaam had sought to overcome them before.” The names, however, are by no means parallel: Conqueror of the people not being the same as corrupter of the people. Besides, in Revelation 2:14, the Balaamites are evidently distinguished from the Nicolaitans. Alford remarks: “There is no sort of reason for interpreting the name otherwise than historically. It occurs in a passage indicating simple matters of historical fact, just as the name Antipas does in Revelation 2:13.”-DIVIDER-
[source]

Revelation 2:6 Of the Nicolaitans [των Νικολαιτων]
Mentioned again in Revelation 2:15 and really meant in Revelation 2:2. Irenaeus and Hippolytus take this sect to be followers of Nicolaus of Antioch, one of the seven deacons (Acts 6:5), a Jewish proselyte, who is said to have apostatized. There was such a sect in the second century (Tertullian), but whether descended from Nicolaus of Antioch is not certain, though possible (Lightfoot). It is even possible that the Balaamites of Revelation 2:14 were a variety of this same sect (Revelation 2:15).Which I also hate (α καγω μισω — ha kagō misō). Christ himself hates the teachings and deeds of the Nicolaitans (α — ha not ους — hous deeds, not people), but the church in Pergamum tolerated them. [source]

What do the individual words in Acts 6:5 mean?

And was pleasing the statement before all the multitude they chose Stephen a man full of faith [of the] Spirit holy Philip Prochorus Nicanor Timon Parmenas Nicolas a convert of Antioch
Καὶ ἤρεσεν λόγος ἐνώπιον παντὸς τοῦ πλήθους ἐξελέξαντο Στέφανον ἄνδρα πλήρης πίστεως Πνεύματος Ἁγίου Φίλιππον Πρόχορον Νικάνορα Τίμωνα Παρμενᾶν Νικόλαον προσήλυτον Ἀντιοχέα

ἤρεσεν  was  pleasing 
Parse: Verb, Aorist Indicative Active, 3rd Person Singular
Root: ἀρέσκω  
Sense: to please.
λόγος  statement 
Parse: Noun, Nominative Masculine Singular
Root: λόγος  
Sense: of speech.
ἐνώπιον  before 
Parse: Preposition
Root: ἐνώπιον  
Sense: in the presence of, before.
πλήθους  multitude 
Parse: Noun, Genitive Neuter Singular
Root: πλῆθος  
Sense: a multitude.
ἐξελέξαντο  they  chose 
Parse: Verb, Aorist Indicative Middle, 3rd Person Plural
Root: ἐκλέγομαι  
Sense: to pick out, choose, to pick or choose out for one’s self.
Στέφανον  Stephen 
Parse: Noun, Accusative Masculine Singular
Root: Στέφανοσ1  
Sense: one of the seven deacons in Jerusalem and the first Christian martyr.
ἄνδρα  a  man 
Parse: Noun, Accusative Masculine Singular
Root: ἀνήρ  
Sense: with reference to sex.
πλήρης  full 
Parse: Adjective, Nominative Masculine Singular
Root: πλήρης  
Sense: full, i.e. filled up (as opposed to empty).
πίστεως  of  faith 
Parse: Noun, Genitive Feminine Singular
Root: πίστις  
Sense: conviction of the truth of anything, belief; in the NT of a conviction or belief respecting man’s relationship to God and divine things, generally with the included idea of trust and holy fervour born of faith and joined with it.
Πνεύματος  [of  the]  Spirit 
Parse: Noun, Genitive Neuter Singular
Root: πνεῦμα  
Sense: a movement of air (a gentle blast.
Ἁγίου  holy 
Parse: Adjective, Genitive Neuter Singular
Root: ἅγιος  
Sense: most holy thing, a saint.
Φίλιππον  Philip 
Parse: Noun, Accusative Masculine Singular
Root: Φίλιππος  
Sense: an apostle of Christ.
Πρόχορον  Prochorus 
Parse: Noun, Accusative Masculine Singular
Root: Πρόχορος  
Sense: one of the seven deacons chosen by the church at Jerusalem.
Νικάνορα  Nicanor 
Parse: Noun, Accusative Masculine Singular
Root: Νικάνωρ  
Sense: one of the seven deacons in the church at Jerusalem.
Τίμωνα  Timon 
Parse: Noun, Accusative Masculine Singular
Root: Τίμων  
Sense: one of the seven deacons of the church at Jerusalem.
Παρμενᾶν  Parmenas 
Parse: Noun, Accusative Masculine Singular
Root: Παρμενᾶς  
Sense: one of the seven deacons of the church at Jerusalem.
Νικόλαον  Nicolas 
Parse: Noun, Accusative Masculine Singular
Root: Νικόλαος  
Sense: was a proselyte of Antioch and one of the seven deacons of the church at Jerusalem.
προσήλυτον  a  convert 
Parse: Noun, Accusative Masculine Singular
Root: προσήλυτος  
Sense: a newcomer.
Ἀντιοχέα  of  Antioch 
Parse: Noun, Accusative Masculine Singular
Root: Ἀντιοχεύς  
Sense: an Antiochian, a native of Antioch.