Chiasm in Acts 6 on the Appointment of Deacons



  • v1 - Disciples increasing; conflict between Hellenists and Hebrews
    • v2-4 - Selection of pool of deacons to be confirmed
      • v5 - Stephen and seven others finally selected
    • v6 - The deacons are selected and confirmed
  • v7 - Word increased, disciples increased, and priests became obedient
The early followers of the Way had a recurring problem with more fundamentalist Jews (called "the Circumcision", including members of both the Pharisees and the Sadducees) treating Hellenists (less traditional Jews who had adopted more Greek culture) and former gentiles as common or second-class citizens. In this situation, the local congregation was dominated by the Circumcision who made sure that their own widows were given preference in the distribution of charity.

When the Hellenists complained, the Twelve agreed that it wasn't right and asked the other disciples to nominate some men from among themselves to manage care of the widows. They nominated Stephen and six others who were confirmed by the Twelve.

The passage (Acts 6:1-7) is arranged chiasticly. On its own, that's not so remarkable; it's a logical arrangement and could have been entirely unconscious on Luke's part. Except for that bit about the priests becoming obedient to the faith. It seems out of place, but is clearly intended to be part of this passage. So what did Luke mean by including it?

The opening point of the chiasm includes the growing number of believers and the resulting conflict between the Jews and Hellenists. The nature of a chiasm is that the final point mirrors the first point or at least corresponds to it in some meaningful way. The final point in this chiasm again includes the growing number of believers, but instead of adding the conflict, it adds the resolution to the conflict: a large number of priests, who were predominantly Sadducees, became obedient to the faith. 

The priests in v7 were either the same as the Jews in v1 or else they were instigators of the problem, advising those who had been handling the distribution unfairly before. In either case, they were impressed by the way the disciples managed the situation, and placed themselves under the spiritual authority of Twelve in response.

A Chiasm in Deuteronomy 31

It is immediately clear in reading this chapter that there are things going on in the text, but the precise patterns are difficult to pick out. I checked out how a few others have broken it out, but none of them looked quite right to me. I'm not convinced that I have it right either, but I think it's not far from the intended arrangement.


Let me know what you think.

  • A: V1 – Moses speaks to Israel
    • B: V2 – Joshua succeeds Moses (v3-5a - God punishes the Canaanites)
      • C: V5b – Keep the commandments of God
        • D: V6a – Israel, be strong & courageous because God is with you
        • D: V7-8 – Joshua, be strong & courageous as you lead the people because God will be with you
      • C: V9-13 – The Law, the Ark, & the reading of the Law at Sukkot
    • B: V14 – Joshua succeeds Moses (v5-21 - God punishes Israel for their sins.)
  • A: V22 – Moses taught Israel the song
    • V23a – Joshua succeeds Moses
      • V23b – Joshua, be strong & courageous as you lead the people because God will be with you
        • V24-28 – The Law and the Ark
          • V29 – Israel will rebel and be punished
  • A: V30 – Moses taught Israel the song


I believe that these might be some of the intended points: God speaks to his people through prophets, but most especially through Moses and Yeshua, represented in this passage by Joshua, aka Yehoshua. God has shown us immeasurable favor by redeeming us from slavery to Egypt and sin, by making us into a people, destroying other peoples and fighting for us so that we would have a place in his Kingdom. But in order to avoid the same fate as those other peoples, we must listen to Moses and Yeshua. We must follow their lead, read and study the commandments, walk them out every day of our lives, and teach them to our children so that we will remain securely in the Kingdom.

This interpretation is speculative, only a drash. I think it's and supported by the rest of Scripture, but whether or not it was intended in this passage is another matter.

On the surface, of course, Deuteronomy 31 is talking about ancient Israel living in the land, and that meaning is primary. They rebelled, just as God predicted, but they (we!) will repent (are repenting!) and be restored eventually.