Alexandrians
Alexandrian Jews in Jerusalem
The Alexandrians appear in a single but pivotal New Testament passage. Acts 6:9 records that members of the "Synagogue of the Freedmen," including Cyrenians, Alexandrians, and Jews from Cilicia and Asia, rose up to dispute with Stephen. Unable to withstand his wisdom and the Spirit with which he spoke, they resorted to false witnesses and had him arrested, leading to his trial before the Sanhedrin and his subsequent martyrdom as the first Christian martyr (Acts 6:9-7:60).
The fact that Alexandrian Jews had their own synagogue in Jerusalem, or at least were part of a shared synagogue with other diaspora groups, reflects the common practice of Jewish communities from various regions maintaining places of worship in the holy city. These synagogues served pilgrims and residents who shared a common language and cultural background.
The Jewish Community in Alexandria
Alexandria, founded by Alexander the Great in 332 BC on the Mediterranean coast of Egypt, quickly became one of the most important cities in the ancient world. Jews had lived in Egypt for centuries, but the founding of Alexandria drew a large Jewish population that grew to become the largest and most influential Jewish diaspora community in the ancient world.
By the first century AD, the Jewish population of Alexandria was estimated at several hundred thousand, occupying two of the city's five quarters. They had their own civic administration, legal privileges, and a grand synagogue so large that, according to rabbinic tradition, it required flags to signal the congregation when to respond with "Amen" because those in the back could not hear the reader.
Intellectual and Cultural Contributions
Alexandrian Judaism made extraordinary contributions to Jewish thought and literature. The Septuagint, the Greek translation of the Hebrew Bible, was produced in Alexandria, making Scripture accessible to Greek-speaking Jews throughout the Mediterranean world. This translation profoundly influenced early Christianity, as it became the Bible of the early church and the text most frequently quoted in the New Testament.
Philo of Alexandria (c. 20 BC, c. 50 AD), a contemporary of Jesus and Paul, was the most prominent Alexandrian Jewish thinker. He developed an influential method of allegorical interpretation that sought to harmonize Jewish Scripture with Greek philosophy. His work influenced both Jewish and Christian intellectual traditions for centuries.
The author of the Wisdom of Solomon, included in the deuterocanonical books, is widely believed to have been an Alexandrian Jew. Apollos, the eloquent preacher described in Acts 18:24-28 as "a native of Alexandria" who was "well-versed in the scriptures," exemplifies the learning and rhetorical skill that characterized Alexandrian Jewish culture.
The Dispute with Stephen
The Alexandrians' dispute with Stephen in Acts 6 carries deeper significance when understood against this cultural backdrop. These were educated, Greek-speaking Jews accustomed to theological debate and sophisticated argumentation. Stephen's proclamation that Jesus was the Messiah and that the temple was no longer the exclusive locus of God's presence directly challenged their religious framework.
Stephen's speech before the Sanhedrin (Acts 7) systematically reinterpreted Israel's history to show that God had always worked beyond geographic and institutional boundaries, a message that would have been particularly provocative to Jews who valued Jerusalem's temple as the center of their religious identity, whether they came from Alexandria, Cyrene, or Cilicia.
Legacy and Significance
The Alexandrian Jewish community played an indispensable role in preparing the way for the spread of Christianity. The Septuagint they produced became the church's primary Scripture. Their tradition of engaging Greek philosophy with Jewish faith created intellectual frameworks that early Christian theologians would adopt and adapt. Even the opposition of the Alexandrian synagogue to Stephen paradoxically advanced the gospel, as his martyrdom triggered the persecution that scattered believers and spread the message beyond Jerusalem (Acts 8:1, 4).
Biblical Context
The Alexandrians are specifically mentioned in Acts 6:9 as disputants against Stephen. The broader biblical connection to Alexandria includes Apollos, described as a native of Alexandria and an eloquent preacher (Acts 18:24-28), and the ships of Alexandria that carried Paul on portions of his voyage to Rome (Acts 27:6; 28:11). The Septuagint, produced in Alexandria, underlies much of the New Testament's quotation of the Old Testament.
Theological Significance
The Alexandrians' opposition to Stephen illustrates the tension between established religious tradition and the new work of God in Christ. Their inability to defeat Stephen's arguments through logic, leading them to resort to false testimony, demonstrates that the gospel's power transcends human wisdom. Their role in Stephen's martyrdom, which scattered the church and spread the gospel, shows how God uses even opposition to advance His purposes. The broader Alexandrian Jewish tradition of engaging faith with reason established patterns that shaped Christian theology for centuries.
Historical Background
Alexandria was one of the ancient world's greatest cities, home to the famous Library and Museum. The Jewish community there was established soon after the city's founding in 332 BC and grew to be the largest in the diaspora. Archaeological evidence of Jewish presence in Alexandria includes inscriptions, papyri, and literary references. The Great Synagogue of Alexandria was renowned throughout the ancient world. Josephus and Philo provide extensive documentation of the community's size, organization, and cultural significance. Roman-era tensions between Jews and Greeks in Alexandria led to periodic conflicts, including the devastating pogrom of 38 AD described by Philo.