What qualifications did Stephen possess to be chosen in Acts 6:5? Good Reputation (Acts 6:3) Luke first lists “good repute” (marturoumenous, lit. “continually testified‐about”). This indicates a track record of observable integrity. In the first‐century Jerusalem church—facing internal tensions (6:1) and external hostility (5:40)—only those whose daily conduct had already won universal commendation could qualify. The imperfect tense of the participle stresses sustained testimony rather than a momentary opinion. Full of the Holy Spirit (6:3, 5) “Full” (plērēs) points to complete saturation, not a periodic experience. Luke uses the same adjective for Jesus (Luke 4:1), Barnabas (Acts 11:24), and the disciples at Pentecost (2:4). The phrase certifies Stephen’s continual yielding to the Spirit’s direction, evidenced by: • Supernatural wisdom in debate (6:10). • Miraculous ministry (“wonders and signs,” 6:8). • Courageous proclamation under threat (7:51–53). Thus Spirit‐fullness is both the source of character and the power for service. Full of Faith (6:5) Pistis here is not generic optimism but anchored trust in the risen Messiah (cf. 4:33). Continual Spirit‐fullness produces continual faith‐fullness. Stephen’s panoramic survey of redemptive history in Acts 7 reveals fluent mastery of Scripture and unwavering confidence in God’s covenantal plan. Full of Wisdom (6:3) The Spirit’s indwelling issued in “wisdom” (sophia). Hellenistic widows complained (6:1); equitable food distribution required administrative savvy and cultural sensitivity. Stephen’s Greek name and Hellenistic background positioned him to mediate fairly between Aramaic‐speaking “Hebrews” and Greek‐speaking “Hellenists.” Full of Grace and Power (6:8) “Grace” (charis) underscores winsome disposition and God’s enabling favor. “Power” (dynamis) authenticates his ministry through verifiable healings and exorcisms, paralleling apostolic signs (5:15–16). Early patristic writers (e.g., Irenaeus, Against Heresies 3.12.10) note Stephen’s wonders as evidence that miracles persisted beyond the Twelve, confirming the Spirit’s impartial distribution of gifts. Cultural and Linguistic Bridge Stephen likely grew up in the Diaspora, fluent in Greek, conversant with Hebrew Scriptures in the Septuagint. Archaeological study of the “Synagogue of the Freedmen” inscription near the Temple Mount (cf. 6:9) affirms a Hellenistic Jewish presence in Jerusalem circa AD 30. His dual competence allowed him to defend the gospel before Greek‐speaking libertines, Cilicians, and Alexandrians, foreshadowing Paul’s broader Gentile mission. Administrative Competence The immediate need was equitable daily food distribution (diakonein trapezais, “serve tables,” 6:2). The apostles required men capable of logistical oversight without compromising doctrinal purity. Stephen’s proven reliability aligned with later deacon qualifications (1 Timothy 3:8–13): dignified, sincere, not greedy, holding “the mystery of the faith with a clear conscience.” Luke’s account retroactively anticipates Paul’s pastoral criteria. Courage unto Martyrdom His readiness to seal testimony with blood (7:58–60) reveals the ultimate qualification: a life “not counting itself dear.” The early church celebrated martyrdom as the apex of witness (Greek martys, “witness”). Stephen’s final prayer mirrors Christ’s (Luke 23:34, 46), evidencing Christlike love and assurance of eternal life. Summary of Qualifications 1. Verified moral reputation. 2. Continuous Spirit‐fullness. 3. Robust, active faith. 4. Spirit‐given wisdom for conflict resolution. 5. Grace‐saturated demeanor and miraculous power. 6. Cultural‐linguistic adaptability for a diverse congregation. 7. Administrative reliability. 8. Scriptural mastery and apologetic clarity. 9. Fearless, sacrificial devotion to Christ. These intertwined qualities model God’s timeless criteria: character before competency, Spirit empowerment before strategic planning, and Christ‐centered courage above personal safety. |
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