Why would I? Your comment has nothing to do with what I wrote. Read carefully:
"Selecting, or not selecting, employees based on skin color is the definition of Racism"
Okay. Was selecting all Greek Deacons in Acts 6 racism?
Edit: And I'm not the first person to notice this.
Ellicott's Commentary for English Readers
VI.
(1) And in those days, when the number of the disciples was multiplied.—Better, were being multiplied, as by an almost daily increase. The length of the interval between this and the previous chapter is left uncertain. The death of Stephen is fixed by most writers in A.D. 38.
The Grecians.—The English version always carefully uses this word, and not Greeks, for the Hellenistæ or Greek-speaking Jews. These were known also as “the dispersion among the Gentiles” (
John 7:35), or generally as “the dispersion,” the “sojourners of the dispersion,” those that were “scattered abroad” (
James 1:1;
1Peter 1:1). Many of the converts of the Day of Pentecost must have belonged to this body; so, probably, did Barnabas and the others named in the Note on
Acts 4:37. Now they were becoming a prominent section of the Church, perhaps more numerous than the Hebrews, or Jews of Palestine. They, as their name implies, spoke Greek habitually, and as a rule did not read the older Hebrew or speak the current Aramaic. They read the Septuagint (LXX.) version of the Old Testament. They were commonly more zealous, with the zeal of pilgrims, for the sanctity of the holy places than the Jews of Jerusalem itself, who had been familiar with them from infancy (
Acts 21:27).
Because their widows were neglected.—The words imply something like an organised administration of the common fund: widows and their children being the chief objects of relief. The rules of
1Timothy 5:3-16, were probably the growth of a more mature experience; and here we have to think of a clamorous crowd of applicants besieging the house at which the Apostles held their meeting at the times appointed for giving relief in money, or, as seems more probable, in kind. The Twelve—singly, or in groups—sat at the table, and gave as they were able. It was like the dole of alms at the gate of a convent. Under such circumstances, jealousies and complaints were all but in- evitable. The Twelve were all of them Galileans, and were suspected of favouring the widows of Palestine rather than those of the Dispersion. It was the first sign that the new society was outgrowing its primitive organisation.
Ellicott's Commentary for English Readers
(5) And they chose Stephen.—The seven who were chosen all bear Greek names, and it is a natural, though not a necessary, inference, that they were all of the Hellenistic section of the Church, either because that section had a majority, or because the Hebrews generously voted for giving them special representatives of their own. The order of names may represent the actual order of election, Stephen obtaining the largest number of votes, and so on. The position occupied by the new teacher is so prominent that we should welcome anything that threw light on his previous training. Unhappily we cannot advance beyond the region of uncertain tradition, or, at best, of probable inference. The coincidences, however, which suggest that inference are not without interest. (1) The name of Stephanus was not a common one, and appears in few inscriptions. Like so many of the names in Romans 16, however, it is found in those of the Columbarium, or burial-place, of the household of the Empress Livia. The man bearing it is described as a goldsmith (Aurifaber), and as immunis—i.e., exempted from the religious obligations of his trade-guild. He is a freed-man or libertinus. Circumstances, such as the bequest by Herod the Great of his gold plate to Livia (Jos. Ant. xvi. 5, § 1; xvii. 8, § 1), indicate an intimate connection between him and the Imperial Court, and make it probable that the goldsmith Stephanus was a Jew. The business was one in which then, as in later ages, Jews conspicuously excelled, and the exemption just mentioned may well have been, as it were, of the nature of a “conscience-clause” in his favour. The name is found also on a tablet in the museum of the Collegio Romano. (2) It is obvious that the “strangers of Rome”—the Jews from the capital of the empire—were likely to be among the most prominent of the Hellenistæ at Jerusalem. It was antecedently probable that the name of one of that body should stand first on the list. (3) When Stephen becomes conspicuous as a teacher, the synagogue which is the most prominent scene of his activity is that of the Libertines, who can be none other than the freed-men or emancipated Jews from Rome. (See Note on
Acts 6:9.) (4) Jews from Rome were, we have seen, present on the Day of Pentecost, and some conspicuous converts from among them had been made before Stephen appears on the scene. (See Note on
Acts 4:37.) (5) The very appointment of the Seven has, as we have seen, its origin in the customs of the trade-guilds of Rome, such as that to which the goldsmith Stephanus had belonged. Taking all these facts together, there seems sufficient ground to believe that in the proto-martyr of the Church, whose teaching and whose prayers exercised so marvellous an influence in the history of the Church of Christ, we have one of the earliest representatives of Roman Christianity.