The community of believers in Jesus was growing, despite opposition. But the challenges were not all external. Internal tensions were partly down to the success of the movement. The issue was not just about increasing numbers. It was the growing diversity of those who had come to believe in Jesus. Luke identifies two main groups: Hellenistic believers (Jewish incomers to Jerusalem who spoke Greek) and Hebraic believers (Hebrew or Aramaic speaking). Different languages reflect distinct cultures and can lead to misunderstanding but also potential favouritism. The Hellenists perceived discrimination in the treatment of widows in their group (v 1). They weren’t getting their fair share of food. How would this complaint be dealt with? The unity of the believers depended on the answer.

The key leaders called a meeting that allowed everyone to be involved in determining the outcome. Seven people were affirmed as dependable, spiritually mature people to oversee the new system, allowing the apostles to concentrate on their calling. But, as we will see, roles were not tightly defined. Just as a church treasurer can engage in evangelism, so the seven stewards would also engage in defending and proclaiming the faith (Stephen in Acts 7; Philip in Acts 8). The issue was resolved and a united, focused group became ever more fruitful (v 7).

Lord, enable us to recognise tensions as opportunities for creative change.

The first thing to notice in this text is the reference to ‘the daily distribution of food’ (v 1). This suggests that the sharing of resources had continued and evolved into a regular system to meet the needs of the poorest people within the believing community. Prominent among such destitute people were widows, whose plight was universal in the ancient world and whose care and support is a characteristic mark of religion in both testaments.¹

The tension which arose when Hellenistic Jews complained about the neglect of their widows was a flashpoint which arose from a deeper problem. The underlying division was between Palestinian, Aramaic-speaking Jews native to Jerusalem and diaspora Jews, often elderly people who had moved back to Judea to die in the holy land, who were Greek-speakers influenced by Hellenistic culture. These returnees were viewed with suspicion as incomers whose language suggested that they were tainted by contact with the Gentile world. The problem closely parallels the ethnic and cultural tensions experienced by churches in the modern world, as migration has brought African and Asian Christians into new surroundings. 

What is striking is the response of the apostles and the congregation. They selected a group of people to administer the system, all of whom have Greek names! Indeed, Nicolas was a proselyte, so not even an ethnic Jew, meaning that the challenge was met by organisational change which recognised the multicultural nature of the body of Christ. This division of labour between those devoted to teaching and the managers of caring ministries suggests that church structure now reflected integral mission in which word and deed belonged together.

Ask God to help us apply the lesson here to any cultural tensions arising in our churches.

¹ See Deut 14:29; Isa 1:17; James 1:27