Laying hands on someone symbolized the bestowal of a blessing ( Genesis 48:13; et al.). It also represented identification with the person ( Leviticus 1:4; Leviticus 3:2; et al.), commissioning as a kind of successor ( Numbers 27:23), and granting authority ( Acts 8:17-19; Acts 9:17; Acts 13:3; Acts 19:6; 1 Timothy 4:14; 1 Timothy 5:22; Hebrews 6:2). Here commissioning for a task is in view (cf. Acts 13:1-3) rather than formal ordination, which came later in church history. [1] Prayer accompanied this ceremony on this occasion, as was customary. [source][source][source]
Many Bible students regard these seven men as the first deacons of the church. However, the text never uses the term "deacon" to describe them (cf. Acts 21:8). The Greek word diakonos (deacon) does not occur in Acts at all, though related forms of the word do even in this pericope. Diakonia ("serving" or "distribution" and "ministry") appears in Acts 6:1; Acts 6:4, and diakonein ("serve" or "wait on") occurs in Acts 6:2. I think it is more likely that these seven men represent a stage in the development of what later became the office of deacon. They probably served as a model for this office. Office typically follows function. The historical origin of deacons lies in Jewish social life. The historical origin of the elder office, incidentally, lies in Jewish civil and religious life, most recently in synagogue organization. As the Jerusalem church grew and as its needs and activities proliferated, it adopted some of the organizational features of Jewish culture that these Jewish believers knew well. [2][source]
"The early church had problems but, according to Acts , it also had leaders who moved swiftly to ward off corruption and find solutions to internal conflicts, supported by people who listened to each other with open minds and responded with good will." [3][source]
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
1The apostles, desirous to have the poor cared for, 2as also careful themselves to dispense the word of God, the food of the soul, 3recommend, 5and with the church's consent ordain seven chosen men to the office of deaconship 7The word of God prevails, 8Stephen, full of faith and the Holy Spirit, confuting those with whom he disputed, 12is brought before the council, 13and falsely accused of blasphemy against the law and the temple
Greek Commentary for Acts 6:6
They laid their hands on them [επετηκαν αυτοις τας χειρας] First aorist active indicative of επιτιτημι epitithēmi Probably by the apostles who ratified the choice (Acts 6:3). The laying on of hands “was a symbol of the impartation of the gifts and graces which they needed to qualify them for the office. It was of the nature of a prayer that God would bestow the necessary gifts, rather than a pledge that they were actually conferred” (Hackett). [source]
Reverse Greek Commentary Search for Acts 6:6
John 11:17Found [ευρεν] Second aorist active indicative of ευρισκω heuriskō That he had been in the tomb four days already Literally, “him (accusative object of ευρεν heuren) having already four days in the tomb.” See John 5:5 for the same idiom In Jewish custom burial took place on the day of death (Acts 6:6,Acts 6:10). [source]
1 Timothy 4:14With the laying on of the hands [μετὰ ἐπιθέσεως τῶν χειρῶν] Μετὰ implies that the prophetic intimations were in some way repeated or emphasized in connection with the ceremony of ordination. We note the association of prophecy with ordination in the setting apart of Paul and Barnabas (Acts 13:9,Acts 13:3); so that the case of Timothy has an analogue in that of Paul himself. Ἑπίθεσις layingon, imposition, also Acts 8:18; 2 Timothy 1:6; Hebrews 6:2, in each case with of hands. “The custom,” says Lange, “is as old as the race.” The Biblical custom rests on the conception of the hand as the organ of mediation and transference. The priest laid his hand on the head of the bullock or goat (Leviticus 1:4) to show that the guilt of the people was transferred. The hand was laid on the head of a son, to indicate the transmission of the hereditary blessing (Genesis 48:14); upon one appointed to a position of authority, as Joshua (Numbers 27:18-23); upon the sick or dead in token of miraculous power to heal or to restore to life (2 Kings 4:34). So Christ (Mark 6:5; Luke 4:40). In the primitive Christian church the laying on of hands signified the imparting of the Holy Spirit to the newly-baptized (Acts 8:17; Acts 19:6; comp. Hebrews 6:2). Hands were laid upon the seven (Acts 6:6). But the form of consecration in ordination varied. No one mode has been universal in the church, and no authoritative written formula exists. In the Alexandrian and Abyssinian churches it was by breathing: in the Eastern church generally, by lifting up the hands in benediction: in the Armenian church, by touching the dead hand of the predecessor: in the early Celtic church, by the transmission of relics or pastoral staff: in the Latin church, by touching the head. [source]
1 Timothy 5:22Lay hands hastily [χειρας ταχεως επιτιτει] Present active imperative of επιτιτημι epitithēmi in the sense of approval (ordination) as in Acts 6:6; Acts 13:3. But it is not clear whether it is the case of ministers just ordained as in 1 Timothy 4:14 (επιτεσις epithesis), or of warning against hasty ordination of untried men, or the recognition and restoration of deposed ministers (1 Timothy 5:20) as suits the context. The prohibition suits either situation, or both. [source]
Hebrews 6:2 [] The other four items are qualitative genitives withδιδαχην didachēn(βαπτισμων επιτεσεως χειρων αναστασεως νεκρων κριματος αιωνιου baptismōnclass="normal greek">βαπτισμωνepitheseōs cheirōn class="translit"> anastaseōs nekrōn class="translit"> krimatos aiōniou ). The plural baptismōn “by itself does not mean specifically Christian baptism either in this epistle ( Hebrews 9:10 ) or elsewhere ( Mark 7:4 ), but ablutions or immersions such as the mystery religions and the Jewish cultus required for initiates, proselytes, and worshippers in general” (Moffatt). The disciples of the Baptist had disputes with the Jews over purification ( John 3:25 ). See also Acts 19:2 . “The laying on of hands” seems to us out of place in a list of elementary principles, but it was common as a sign of blessing ( Matthew 19:13 ), of healing ( Mark 7:32 ), in the choice of the Seven ( Acts 6:6 ), in the bestowal of the Holy Spirit ( Acts 8:17 .; Acts 19:6 ), in separation for a special task ( Acts 13:3 ), in ordination ( 1 Timothy 4:14 ; 1 Timothy 5:22 ; 2 Timothy 1:6 ). Prayer accompanied this laying on of the hands as a symbol. The resurrection of the dead (both just and unjust, John 5:29 ; Acts 24:15 ) is easily seen to be basal (cf. 1Cor 15) as well as eternal judgment (timeless and endless). [source]
Greek Commentary for Acts 6:6
First aorist active indicative of επιτιτημι epitithēmi Probably by the apostles who ratified the choice (Acts 6:3). The laying on of hands “was a symbol of the impartation of the gifts and graces which they needed to qualify them for the office. It was of the nature of a prayer that God would bestow the necessary gifts, rather than a pledge that they were actually conferred” (Hackett). [source]
Reverse Greek Commentary Search for Acts 6:6
Second aorist active indicative of ευρισκω heuriskō That he had been in the tomb four days already Literally, “him (accusative object of ευρεν heuren) having already four days in the tomb.” See John 5:5 for the same idiom In Jewish custom burial took place on the day of death (Acts 6:6, Acts 6:10). [source]
Μετὰ implies that the prophetic intimations were in some way repeated or emphasized in connection with the ceremony of ordination. We note the association of prophecy with ordination in the setting apart of Paul and Barnabas (Acts 13:9, Acts 13:3); so that the case of Timothy has an analogue in that of Paul himself. Ἑπίθεσις layingon, imposition, also Acts 8:18; 2 Timothy 1:6; Hebrews 6:2, in each case with of hands. “The custom,” says Lange, “is as old as the race.” The Biblical custom rests on the conception of the hand as the organ of mediation and transference. The priest laid his hand on the head of the bullock or goat (Leviticus 1:4) to show that the guilt of the people was transferred. The hand was laid on the head of a son, to indicate the transmission of the hereditary blessing (Genesis 48:14); upon one appointed to a position of authority, as Joshua (Numbers 27:18-23); upon the sick or dead in token of miraculous power to heal or to restore to life (2 Kings 4:34). So Christ (Mark 6:5; Luke 4:40). In the primitive Christian church the laying on of hands signified the imparting of the Holy Spirit to the newly-baptized (Acts 8:17; Acts 19:6; comp. Hebrews 6:2). Hands were laid upon the seven (Acts 6:6). But the form of consecration in ordination varied. No one mode has been universal in the church, and no authoritative written formula exists. In the Alexandrian and Abyssinian churches it was by breathing: in the Eastern church generally, by lifting up the hands in benediction: in the Armenian church, by touching the dead hand of the predecessor: in the early Celtic church, by the transmission of relics or pastoral staff: in the Latin church, by touching the head. [source]
Present active imperative of επιτιτημι epitithēmi in the sense of approval (ordination) as in Acts 6:6; Acts 13:3. But it is not clear whether it is the case of ministers just ordained as in 1 Timothy 4:14 (επιτεσις epithesis), or of warning against hasty ordination of untried men, or the recognition and restoration of deposed ministers (1 Timothy 5:20) as suits the context. The prohibition suits either situation, or both. [source]
The other four items are qualitative genitives withδιδαχην didachēn(βαπτισμων επιτεσεως χειρων αναστασεως νεκρων κριματος αιωνιου baptismōnclass="normal greek">βαπτισμωνepitheseōs cheirōn class="translit"> anastaseōs nekrōn class="translit"> krimatos aiōniou ). The plural baptismōn “by itself does not mean specifically Christian baptism either in this epistle ( Hebrews 9:10 ) or elsewhere ( Mark 7:4 ), but ablutions or immersions such as the mystery religions and the Jewish cultus required for initiates, proselytes, and worshippers in general” (Moffatt). The disciples of the Baptist had disputes with the Jews over purification ( John 3:25 ). See also Acts 19:2 . “The laying on of hands” seems to us out of place in a list of elementary principles, but it was common as a sign of blessing ( Matthew 19:13 ), of healing ( Mark 7:32 ), in the choice of the Seven ( Acts 6:6 ), in the bestowal of the Holy Spirit ( Acts 8:17 .; Acts 19:6 ), in separation for a special task ( Acts 13:3 ), in ordination ( 1 Timothy 4:14 ; 1 Timothy 5:22 ; 2 Timothy 1:6 ). Prayer accompanied this laying on of the hands as a symbol. The resurrection of the dead (both just and unjust, John 5:29 ; Acts 24:15 ) is easily seen to be basal (cf. 1Cor 15) as well as eternal judgment (timeless and endless). [source]