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Old perspectives die hard, even in new covenant community. People tend to bring their old prejudices and attitudes right along with them. Even in an order characterized by the presence and power of God, the purpose of God is not always quickly discerned nor readily followed. In first-century Judaism the more conservative Jews sought strict adherence to every jot and tittle of the law and resisted any hint of accommodation to the Hellenistic culture. More liberal Jews, however, saw no problem with adopting the Greek language, Hellenistic clothing, and some of the nonprohibited aspects of Hellenistic culture. The Hebrews looked askance at these accommodations of the Hellenistic Jews, considering them second-class Jews at best and outright apostates at worst.
It appears that these prejudices were carried over into the new covenant community: the Hebrews were discriminating against the Hellenists in the distribution of resources (6:1-7; see 2:44-45; 4:32-37). The apostles discern that such dissension within the Christian community would distract them from their witness and undermine their proclamation (6:2). (This must be the thrust of the apostle’s remark, since at least one of the seven chosen to supervise distribution becomes a powerful witness and proclaimer, apparently doing both tasks.) To avoid any countercharges of favoritism, they wisely assign the distribution to the Hellenists who, presumably, would be meticulously equitable in that distribution.
Luke’s first major summary sketches the life of the new covenant community (2:43-47). His second portrays the extension of that community throughout Jerusalem and among the priesthood (6:7). The first summary leads into opposition to the Christian community by the high priestly aristocracy. The second leads into the broader opposition by the Pharisees.