“A brother heretic emerged in Nicolaus. He was one of the seven deacons who were appointed in the Acts of the Apostles. He affirms that Darkness was seized with a concupiscence-and, indeed, a foul and obscene one-after Light: out of this permixture it is a shame to say what fetid and unclean (combinations arose).”

“"And in those days, when the number of the disciples was multiplied, there arose a murmuring of the Hellenists against the Hebrews, because their widows were neglected in the daily ministration." Not absolutely in those immediate days; for it is the custom of Scripture to speak of things next about to happen, as taking place in immediate succession. But by "Hellenists" I suppose he means those who spoke Greek "against the Hebrews": for they did not use the Greek language. Behold another trial! observe how from within and from without there are warrings, from the very first! And this comes of the multitude: for it is impossible to have strict order in a multitude.”

“Not on the very same days when the Angel freed the apostles from prison, but several days after those — such a turn of speech is customary for Scripture. And by Hellenists, in my opinion, he means those who spoke Greek. So, the ministry to the widows was a daily matter. He calls the work of almsgiving a ministry. The neglect of the widows arose not from bad qualities, but from the carelessness of the people. Therefore, as soon as the care for them was proposed to the people, their sorrow also ceased.”

“Not on the same days, but on certain following ones. Yet, intending to begin the narration in the manner of Scripture, he proceeds in this way even now. He calls those speaking Greek not the religion, but those as Greek speakers. And by the murmuring he proclaims a kind of temptation, not from outside, but from within. For this shows the tested nature of the apostles, borne through being opposed on all sides. For when the twelve called together the multitude, and those about to enjoy the benefit of the appointed service, they allow them the choice, deeming themselves unworthy and occupied with serving tables, having neglected the word according to God. Therefore they laid hands on those chosen as deacons, not according to the present rank in the churches, but in order to distribute with precision to orphans and widows the provisions for their maintenance and not carelessly, and especially to widows and orphans because of whom the complaint is greatest. He calls charity a ministry, since it both cared for those who performed it and honored those who were benefited. It was not wickedness that made them overlook the widows, but the laziness of the many. Therefore, having been deemed worthy of concern, the thing that gave sorrow was stopped. So too the public service. For he wishes to make clear the meaning of the word ministry [διακονίας]. For the Greeks call the public treasury a Λήῖτον, insofar as anyone hastens to it to contribute, whether from ambition or from means, toward a common provision. [CHRYSOSTOM]”

“A temperate man, too, must rise before the general company, and retire quietly from the banquet. "For at the time for rising," it is said, "be not the last; haste home." The twelve, having called together the multitude of the disciples, said, "It is not meet for us to leave the word of God and serve tables." If they avoided this, much more did they shun gluttony.”

“"Then the twelve called the multitude of the disciples unto them, and said, It is not reason that we should leave the word of God, and serve tables." Well said: for the needful must give precedence to the more needful. But see, how straightway they both take thought for these inferior matters, and yet do not neglect the preaching. Do you observe how outward concerns succeed to inward? They do not act at their own discretion, but plead for themselves to the congregation. So ought it to be done now. "It is not reason," says he, "that we should leave the word of God, and serve tables." First he puts to them the unreasonableness of the thing; that it is not possible for both things to be done with the same attention: just as when they were about to ordain Matthias, they first show the necessity of the thing.”

“Oh, rich glory of the apostles' speech, never to permit people to feel a famine of virtues! A distributed sum of money desires increase. The coin of language entrusted [to them] was displeasing when it remained alone. That passage shows that food for the mind is better for an uncultivated people than victuals spread through their limbs and that the richness of the heavenly word nourishes a broadly skilled mind. For of what advantage are the foods of bodily nourishment when the soul is hungry?”

“Not the apostles themselves choose, but they leave the choice to the people, who were to receive the benefit from the service of the deacons; it is they who choose and appoint. "It is not right for us, having left the word of God, to serve tables." Because what is necessary should be preferred to what is not necessary.”

“Luke also has recorded that Stephen, who was the first elected into the diaconate by the apostles, and who was the first slain for the testimony of Christ, spoke regarding Moses as follows: "This man did indeed receive the commandments of the living God to give to us, whom your fathers would not obey, but thrust [Him from them], and in their hearts turned back again into Egypt, saying unto Aaron, Make us gods to go before us; for we do not know what has happened to [this] Moses, who led us from the land of Egypt. And they made a calf in those days, and offered sacrifices to the idol, and were rejoicing in the works of their own hands. But God turned, and gave them up to worship the hosts of heaven; as it is written in the book of the prophets: O ye house of Israel, have ye offered to Me sacrifices and oblations for forty years in the wilderness? And ye took up the tabernacle of Moloch, and the star of the god Remphan, figures which ye made to worship them;" pointing out plainly, that the law being such, was not given to them by another God, but that, adapted to their condition of servitude, [it originated] from the very same [God as we worship].”

“Behold the seven horns of the Lamb, the seven eyes of God -the seven eyes are the seven spirits of the Lamb; seven torches burning before the throne of God seven golden candlesticks, seven young sheep, the seven women in Isaiah, the seven churches in Paul, seven deacons, seven angels, seven trumpets, seven seals to the book, seven periods of seven days with which Pentecost is completed, the seven weeks in Daniel, also the forty-three weeks in Daniel; with Noah, seven of all clean things in the ark; seven revenges of Cain, seven years for a debt to be acquitted, the lamp with seven orifices, seven pillars of wisdom in the house of Solomon.”

“"Wherefore, brethren, look ye out among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business." And so here they showed the necessity; and they did it not sooner, but waited till the murmuring arose; nor, on the other hand, did they suffer this to spread far. And, lo! they leave the decision to them: those who pleased all, those who of all were honestly reputed, them they present: not now twelve, but "seven, full of the Spirit and of wisdom: well reported of" for their conversation. Now when Matthias was to be presented, it was said, "Therefore must one of these men which have companied with us all the time": but not so here: for the case was not alike. And they do not now put it to the lot; they might indeed themselves have made the election, as moved by the Spirit: but nevertheless, they desire the testimony of the people. The fixing the number, and the ordaining them, and for this kind of business, rested with them: but the choice of the men they make over to the people, that they might not seem to act from favor.”

“Therefore, brothers, select from among you seven reputable men, etc. Hence the apostles, or the successors of the apostles, have now decreed that throughout all the Churches there should be seven deacons who are of higher rank than the others, and who stand near the altar like columns of the altar, not without some mystery of the number seven.”

“Those who are placed in charge of governing others ought to have mercy. "Consider therefore, brethren, from among you men of good testimony, full of the Holy Spirit and wisdom, whom we may appoint over this work" of distribution. He would not be a wise steward who would steal the goods of God. If something were given to you to distribute to a household, and you were to steal it and put it in your purse: do you not believe that the household of the lord would cry out against you and call you the worst steward, and the lord would say: "Cast the unprofitable servant into the outer darkness"? The greatest wisdom that can exist is that the steward fruitfully expend what he has to distribute, and what has been entrusted to him for distribution. Such were blessed Stephen and Lawrence. The supreme pontiffs in the primitive Church did not occupy themselves with these earthly things: now there is concern for having temporal goods, not for distributing them.”

“They remained filled with the Holy Spirit and wisdom, the appeal of the apostles required those who were to be chosen. For it is not for anyone to bear the curse of orphans and widows, nor of those who consume and devour them. For although he may not have been a thief, yet through sloth and his own negligence losing everything, or rashly perverting whatever he meets, they would bring no benefit to the office, nothing from the toleration of nothings, which is the greatest sign of wisdom.”

“"But we will give ourselves continually to prayer, and to the ministry of the word." Again they plead for themselves, beginning and ending with this. "Will give ourselves continually," he saith. For so it behooved, not just to do the mere acts, or in any chance way, but to be continually doing them. Thus they were enabled to give their attention to things spiritual; thus were these also free to undertake long journeys; thus were these put in trust with the word.”

“Such also are those who say that they follow Nicolaus, quoting an adage of the man, which they pervert, "that the flesh must be abused." But the worthy man showed that it was necessary to check pleasures and lusts, and by such training to waste away the impulses and propensities of the flesh. But they, abandoning themselves to pleasure like goats, as if insulting the body, lead a life of self-indulgence; not knowing that the body is wasted, being by nature subject to dissolution; while their soul is buried in the mire of vice; following as they do the teaching of pleasure itself, not of the apostolic man.”

“There are, however, among the Gnostics diversities of opinion; but we have decided that it would not be worth while to enumerate the silly doctrines of these (heretics), inasmuch as they are (too) numerous and devoid of reason, and full of blasphemy. Now, even those (of the heretics) who are of a more serious turn in regard of the Divinity, and have derived their systems of speculation from the Greeks, must stand convicted (of these charges). But Nicolaus has been a cause of the wide-spread combination of these wicked men. He, as one of the seven (that were chosen) for the diaconate, was appointed by the Apostles. (But Nicolaus) departed from correct doctrine, and was in the habit of inculcating indifferency of both life and food. And when the disciples (of Nicolaus) continued to offer insult to the Holy Spirit, John reproved them in the Apocalypse as fornicators and eaters of things offered unto idols.”

“Of those who have a share in virtue, some possess it perfectly and others imperfectly. Hence it is said of Stephen that he was selected because he was full of faith and the Spirit, as every believer is not full of faith. Someone upon whom Peter looked is said to "have faith" but not to be full of faith.”

“"And the saying," we are told, "pleased the whole multitude." This too was worthy of their wisdom. All approved of what was said so sensible was it. "And they chose," it says (again it is the people that choose,) "Stephen, a man full of faith and of the Holy Ghost, and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicolas a proselyte of Antioch." And in this regard Philip also was admirable: for it is of him that the writer says: "And we entered into the house of Philip the Evangelist, which was one of the seven; and abode with him." Dost thou mark how matters are ordered quite otherwise than after the matter of men?”

“"Whom they set before the Apostles: and when they had prayed, they laid their hands on them." They separated them from the multitude, and it is the people that draw them, not the Apostles that lead them. Observe how he avoids all that is superfluous: he does not tell in what way it was done, but that they were ordained with prayer: for this is the meaning of "laying on of hands," or ordination: the hand of the man is laid upon the person, but the whole work is of God, and it is His hand which toucheth the head of the one ordained, if he be duly ordained. And this business was not simply handed over to them without further ceremony, but the Apostles prayed over them, that power might be given to them.”

“They set them before the sight of the apostles, and praying, they laid hands on them. Not those who set them, but the apostles, laid hands on them. For indeed the common dispensation demanded that men be chosen as ministers for widows; but when those were found who seemed worthy for this ministry, gradually, as often happens, the providence of the saving counsel pleased that they themselves should be ordained as ministers of the altar of the sacred and dominical blood, as well as the refection and common table of the multitude of believers: which is proved by the word which said: And praying, they laid hands on them. For this is indeed for those who are promoted from the common number of the faithful to the office of the most holy altar.”

“"Having prayed, they laid hands on them." See how Luke is brief: he does not say how they were ordained, but says only that they were ordained with prayer. A hand is laid upon a man — this is what ordination consists of, but God accomplishes everything. What kind of ordination did these seven men receive? Was it the diaconate? They were ordained precisely for this work, that is, for providing the faithful with necessary supplies.”

“"And the word of God increased: and the number of the disciples multiplied in Jerusalem greatly; and a great company of the priests were obedient to the faith." It is not for nothing that he says this: it shows how great is the virtue of alms and good order. And as he is about in the sequel to enlarge upon the affair of Stephen, he puts first the causes which led to it. "And many," he says, "of the priests were obedient to the faith." For since they perceived such to be the mind of their ruler and teacher, they put the matter to the test of facts. In Jerusalem the multitude increased. Wonderful, where Christ was slain, there the preaching increased! And not only was it not the case that some were offended then in the manner of Ananias, but the awe became even greater: while these are scourged, those threatening, those tempting the Spirit, those murmuring.”

“"A great multitude also of the priests obeyed the faith," etc. One of those who had been chosen for the management of tables, one called Stephen, did great signs and wonders by the power of the Lord Christ; and since none of the unfaithful could withstand his preachings, false witnesses were brought against him to say that he had spoken words of blasphemy against God and Moses. Setting him before the council, they tried to inquire about such statements. Then he, having found an opportunity, narrated the sequence of events in the Old Testament that pertained to the Lord Savior, expounding the truth.”

“It should be noted that the Church was placed in paradise, like the first man, "to till it," in such a way that no one would say "that anything he possessed" was "his own." For it began in a state of great perfection that is observed today in the religious life, for the love of Christ was still recent, and in those days "a large number also of the priests accepted the faith." This Church, meaning the one that began with the Jews, because they were converted at one time by the three thousand, and at another, by the five thousand, possessed the "tree of life," that is, faith, because "My just one lives by faith." It also had the "tree of knowledge," that is, the Law, which remained with them for seeing and reading, and not for eating. Much more: for "the day you eat of it, you must die." And so you may see the tree of knowledge, but not eat of it, or else you would destroy what Christ had done; and death would necessarily come in, for "the letter kills." Hence Paul says: "I, Paul, tell you that if you be circumcised, Christ will be of no advantage to you."”

“See how even among the seven one was preeminent, and won the first prize. For though the ordination was common to him and them, yet he drew upon himself greater grace. And observe, how he wrought no signs and wonders before this time, but only when he became publicly known; to show that grace alone is not sufficient, but there must be ordination also; so that there was a further access of the Spirit. For if they were full of the Spirit, it was of that which is from the Laver of Baptism.”

“Stephen, full of grace and strength, performed great wonders and signs among the people. But some from the synagogue, which was called the Synagogue of the Freedmen, etc., arose. Stephen, in Greek, is called Crowned in Latin. He anticipated in his name the reality of being crowned, humbly stoned, but sublimely crowned. In Hebrew, it is interpreted as your norm. Whose? Namely, of the subsequent martyrs, of whom he was the first to suffer, setting the example of dying for Christ.”

“Look how out of seven one was preferred over the rest: although the ordination was common to all, yet this one acquired greater grace. Turn your gaze also to the fact that before this time he did not work miracles, but began to work miracles when he became known as chosen and ordained, to show that grace alone is not sufficient, but ordination is also necessary. Thus, through ordination an increase of the Spirit was imparted, because even before the ordination, at the election, he was testified of as being full of the Spirit, but the gifts of the Spirit are diverse.”

“With the common ordination of the seven having taken place, Stephen obtained the greater grace of choice for the one more suitable for selection. For he who before ordination did not perform marvels, when it was not evident what he was, and when by ordination he became known, then the charism bestowed at the ordination was also displayed, so that it might be made clear either that grace alone is not sufficient, but that a supplementation of grace by ordination is required, according to the difference in those who receive it from readiness.”

“Again he uses the phrase of "rising up" to denote their exasperation and wrath. Here we have a great multitude. And observe the difference in the form of accusation: for since Gamaliel had stopped them from finding fault on the former plea, they bring in another charge. The synagogues were diverse: to wit, "Of the Libertines": "of the Cyrenians, i.e. those in the parts beyond Alexandria, of the Alexandrians," etc. There also they seem to have had synagogues according to their different nations; for many stayed behind there, that they might not be obliged to be continually travelling. The Libertines perhaps were freedmen of the Romans. As there were many foreigners dwelling there, so they had their synagogues, where the Law was to be read.”

“However, there arose some from the synagogue called the Libertines and Cyrenians, etc. And in the Greek text, the name Libertines is written. Now, libertini are called the sons of freedmen, that is, those who, after servitude, were freed and granted liberty. It is therefore evident that those who first rebelled against the faith of Christ were born of a servile stock; who, although they were emancipated from human masters, nonetheless did not cease to be slaves of sin. In their person, the most wicked persecutors of faith and all holiness, namely heretics, are fittingly portrayed, about whom Peter says: "For speaking proud words of vanity, they lure in the lusts of the flesh those who have barely escaped, those who walk in error, promising them liberty, while they themselves are slaves of corruption" (2 Peter 2). This servitude is, of course, opposed to the liberty of the Spirit, which the Bereans had, about whom it is said in praise while Paul and Silas preached: "These were more noble than those in Thessalonica, who received the word with all eagerness, daily examining the Scriptures."”

“"They entered into a dispute with Stephen." In irritation and anger they argue in order to force him to say something. And he, perhaps, was speaking very openly and was talking about the cessation of the law, or rather, he was not speaking directly but hinting, because if he had spoken clearly, these "certain ones" would have had no need for false witnesses. But notice: he does not take upon himself the right to teach, but is compelled to do so by those who argue with him.”

“He says that their frenzy and momentum rose again and that they were not only roused against themselves but also would soon debate and sophisticate with another crowd, perhaps Libertines, and Alexandrians, and Cyrenaicans, and Cilicians, and Asians. And just as the discussion proceeds through another crowd, so likewise the accusation through others, and the plot of tricksters and desperate men. For, being prevented by Gamaliel from attempting anything against the apostles, and having nothing to charge against them, they now attack Stephen with slander, having missed the debate held in the clubs of talkers, and he says they perhaps call the Romans Libertines, having styled themselves after Livia the wife of Augustus, since the woman was also visible and especially loved for her virtue by Augustus. Indeed she herself lived on in return, persistently attending upon the tomb of Augustus.”

“"Disputing with Stephen." Observe him, not taking upon him to teach, but forced to do so. The miracles once more brought him into ill-will; but when he overcame in argument, it was false-witness! For they did not wish to kill intolerable to them. "They could not resist, etc.: then they suborned men." Everywhere out of hand, but by means of a sentence, that they might hurt their reputation also: and leaving those (the Apostles), they attack these (the disciples), thinking in this way to terrify those also.”

“And they could not withstand the wisdom and the Spirit with which he spoke. This is what the Lord Himself says to His martyrs: For I will give you words and wisdom that none of your adversaries will be able to resist or contradict. It was fitting that in the first martyr, what He deigned to promise to all who are betrayed for His name should be confirmed.”

“"Then they suborned men, which said, We have heard him speak blasphemous words." In the case of the Apostles they were annoyed that they preached the Resurrection, and that much people flowed unto them: but in this case, that they were getting their diseases healed. The things for which they ought to give thanks, they made matter of blame: O the madness! The men who overcame them by works, they expected to overcome by words! It is just what they did in the case of Christ, and always they forced them to words. For they were ashamed to seize them without more ado, having nothing to charge them with. And observe, not the persons themselves who bring them to judgment bear witness against them; for they would have been refuted: but they simply hire others, that it may not seem to be an act of mere violence. It is all of a piece with their proceeding in the case of Christ. And observe the power of the preaching, that, though they are not only scourged but stoned, it still prevails: not only, private individuals as they are, dragged to the bar, but assailed from all quarters: and, their enemies themselves being witnesses, not only were these worsted, but "they were not able" even "to resist," though they were exceeding shameless: so mightily did it overthrow them, for all that they could do with their preposterous figments (as the saying that He had a devil-He that cast out devils!). For the battle was not man's, but God's against men. And there were many combined together; not only they in Jerusalem, but others as well.”

“"Then they suborned certain men to say." The disputants do not testify themselves — because they would immediately be exposed as slandering Stephen out of envy — but they bribe others, so that the matter would not be considered unjust — because they did not fear God, defiling themselves with murder, but turned their gaze to the opinion of men.”

“They say not, "he speaketh," but, "he ceaseth not to speak. And they stirred up the people, and the elders, and the scribes, and came upon him, and caught him, and brought him to the council, and set up false witnesses, which said, This man ceaseth not to speak blasphemous words against this holy place, and the law." "Ceaseth not," say they, as if he made this his business. "For we have heard him say that this Jesus of Nazareth shall destroy this place, and shall change the customs which Moses delivered us." "Jesus," they say, "the Nazarene," as a term of reproach, "shall destroy this place, and shall change the customs." This is also what they said about Christ. "Thou that destroyest this Temple." For great was their veneration for the Temple (as indeed they had chosen to leave their own country in order to be near it) and for the name of Moses. The charge is twofold. If He "shall change the customs," He will also introduce others instead: observe how the charge is a bitter one, and fraught with perils.”

“"And they set up false witnesses, who said." Everywhere false testimony. They did not wish to kill simply, but by verdict, calculating that by this they would undermine the good reputation of those whom they were killing. They did not say of Stephen: "he speaks," but — "he does not cease. For we have heard him say that Jesus the Nazarene" ("Nazarene" is said as a reproach) "will destroy this place." This was also said about Christ: "He who destroys the temple" (Matt. 27:40). Great was the fear among them for the church, but the accusation was twofold — the accusation that he intended to change the customs, and that he intended to introduce other customs.”

“They brought men who said that "we have heard him uttering blasphemous words against Moses and God." What were the words? "That this Jesus of Nazareth will destroy this place." And indeed Stephen said this, though not perhaps in so bare a form. How then are these men persuaded and false witnesses? Because they did not hear it as they now reported, but lied. For since they had heard otherwise and now advanced a different account, it is reasonable that they be recorded as false witnesses. Just as it would be false testimony concerning Christ to say that he declared (Matt. 26:12), "I will destroy" the temple (for he did not say "I will destroy," but "you destroy" [Λύσατε], (Jn. 2:19) assigning the act of destroying to those men, not to himself, therefore false), so now they are false in claiming that to the Nazarene Stephen ascribed the destruction of the law and of the place. And to make that claim about a man from Nazareth clearly shows it was by his own hand and not by God and through Roman armies. But the customs of Moses were clearly changed for the better by the same God, through his own disciples and apostles. But the Nazarene was spoken of reproachfully. Now Stephen nowhere called Christ a Nazarene, except the rulers of the Hebrews. He himself always revered Christ and declared him just as proclaimed by the prophets, and always present with God. This is clear also from the words spoken before him. With these the wretched life of this man ended, being released. "He will destroy this place." For they had great reverence for the temple, when they wished also to emigrate. And there would be a twofold accusation if he changes their customs, and sets up other practices in opposition. Moses, moreover, was put forward everywhere, since the things of God would not be to them as those of Moses. Therefore he lived entirely for the glory of the crowd alone.”

“"And all that sat in the council, looking steadfastly on him, saw his face as it had been the face of an angel." So possible is it even for one in a lower degree to shine. For what, I ask, had this man less than the Apostles? He lacked not miracles, and great was the boldness he exhibited. "They saw His face," it is said, "as it had been the face of an angel." For this was his grace, this was the glory of Moses. God made him thus gracious of visage, now that he was about to say somewhat, thus at once by his very look to awe them. For there are, yes, there are faces full-fraught with spiritual grace, lovely to them that love, awful to haters and enemies. It mentions also the reason, why they suffered his oration.”

“"All who sat in the council, looking at him, saw his face as the face of an Angel." God made Stephen pleasant; since he still had something to say, in order to immediately strike them with his appearance, God illumined his face, because even toward the faces of people filled with spiritual grace, those who love them regard them with longing, and enemies with reverence.”