Hellenistic Jews

Biblical Text

The expression "Hellenistic Jews" (KJV "Grecians") appears twice in Acts.

• Acts 6:1: As the Jerusalem church grew, the Hellenistic Jewish believers complained against "the Hebrews" because their widows were being neglected in the daily distribution of aid. The apostles directed the believers to choose seven men full of the Holy Spirit and wisdom, and after praying and laying hands on them, entrusted them with this task (Acts 6:2–6). Those chosen were Stephen, Philip, Prochorus, Nicanor, Timon, Parmenas, and Nicolas, a proselyte from Antioch.
• Acts 9:29: After his conversion, Saul (Paul) disputed with the Hellenistic Jews in Jerusalem. When they sought to kill him, the brethren sent him away to Tarsus (9:30).

In Acts 11:20, the New Korean Revised Version (Gaeyeok Gaejeong) renders the people who heard the gospel in Antioch as "Greeks." Some Greek manuscripts, however, read "Hellenists" at this point.

Background and Meaning of the Term

The original word is the Greek Hellēnistēs. It is generally regarded as deriving from a verb meaning "to speak Greek" or "to live in the Greek manner." Its counterpart, "Hebrews" (Hebraioi), is commonly understood to refer to Palestinian Jews who spoke Hebrew or Aramaic.

At that time many Jews lived scattered throughout the Mediterranean world, in places such as Egypt, Asia Minor, and Rome. Jews dispersed in this way are known collectively as the "Diaspora." They used Greek as their everyday language and read the Septuagint, the Greek translation of the Old Testament. Some of them returned to live in Jerusalem. Acts 6:9 describes members of the synagogue of the Cyrenians, Alexandrians, and those from Cilicia and Asia disputing with Stephen. These men, too, are commonly understood to have been Jews of the same background.

Significance in the Broader Biblical Narrative

The Hellenistic Jews are portrayed as an important link in the account of the gospel's spread beyond Jerusalem.

• After Stephen's martyrdom, the believers were scattered to escape persecution (Acts 8:1; 11:19).
• Philip, one of the seven, preached the gospel in Samaria and to the Ethiopian eunuch.
• Among those scattered, some men from Cyprus and Cyrene preached the gospel in Antioch to non-Jews as well.

This sequence is read as part of the process by which the gospel went forth to the Gentiles.

Interpretations and Issues

• Linguistic-difference view: This view sees the difference between the two groups primarily as one of language and region of origin. It is the most widely accepted view.
• Theological-difference view: Some scholars point to the critical perspective on the temple found in the speech of Stephen (Acts 7). They argue that the Hellenistic believers placed different emphases from the Hebrews regarding the temple and the law, though others object that this is mere inference.
• Background of the seven: Because all seven men bore Greek names, it is often said that they were likely Hellenists. The text, however, does not state this directly.
• Paul's position: Although Paul was from Tarsus, he called himself "an Hebrew of the Hebrews" (Philippians 3:5). For this reason, some observe that the two groups cannot easily be distinguished by place of origin alone.
• The seven deacons: Many church traditions understand these seven men as the first deacons. The text, however, does not give them the title "deacon"; it simply describes the task (service) they undertook.

In the Korean Church

In the Korean church, Acts 6 is frequently used as a text for explaining the biblical basis of the office of deacon and for sermons at ordination services. In this context, the conflict between the Hellenists and the Hebrews is cited as an example when addressing marginalization within the church, relief of the needy, and conflict resolution.