A Catena on Acts of Apostles Chapter 6
The following contains some excerpts on the whole of Acts chapter 6. Translated by Qwen
Catena of Commentaries on Acts Chapter 6:1-7
ESTIUS
Verse 1. "A murmuring arose of the Hellenists against the Hebrews."
Both were Jews or Israelites; for the Gospel had already been preached among the Gentiles. But "Hellenists" designates those Jews who were born in various parts of Greece—or rather, of the Gentile world, which is sometimes called "Greece," just as Gentiles are called "Greeks"—and had come to Jerusalem for the sake of religion. Scripture also speaks of these in Acts 11. To this class of Jews, namely those dispersed among the nations, Peter and James address their epistles. But "Hebrews" are called those who were born in Judea. And perhaps they are designated by these names specifically on account of the language they spoke: those who spoke Hebrew, and those who, being in the dispersion, for the most part spoke Greek, after the manner of the Gentiles among whom they lived—just as today Jews who dwell in Italy speak Italian, and those in Germany speak German. And note that in Greek it is not Ἕλληνες ("Greeks") but Ἑλληνισταί ("Hellenists") that is used, as if to say "Greek-speakers." See the annotations on chapters 9 and 11 below.
"Because their widows were being overlooked in the daily ministry."
"Overlooked" means neglected and given lower priority than the Hebrew widows in the distribution of life's necessities. That this refers to widows being despised is clear from the fact that widows are to be "honored" in the Epistle to Timothy (1 Tim. 5:3); and "daily ministry" may be understood as the provision of daily necessities, as the Apostle says in 2 Corinthians 9: "Concerning the ministry that is made to the saints," and Romans 15: "Now therefore I set out for Jerusalem to minister to the saints." And again: "That the offering of my service may be acceptable." Moreover, everywhere in Greek it is διακονία or διακονῶν ("ministry" or "serving"). I marvel that Erasmus in his paraphrase did not notice this, while he understands "ministry" as that by which widows served the Apostles and disciples. The same error leads him, in his scholia on Jerome's Epistle to Evagrius, to attempt to correct that passage, when rather from the words of the Epistle he should have been admonished to the correct understanding of this passage. Nor did Marianus notice this in his scholia; though he reproaches Erasmus severely in his customary manner, he himself shamefully stumbles over the same stone. Although it appears that Bede also thought thus, both in his first commentary and in his retractions.
Hence it further appears that what is said in chapter 4—"Neither was there anyone needy among them," and "Distribution was made to each as anyone had need," and "All the believers were of one heart and one soul"—did not long remain in its perfection and exact observance on account of human vices and carnal affections, as usually happens in all such matters. For nothing is so well instituted that it does not shortly afterward decline through human fault or negligence. Hence in the Church and in monasteries frequent reform is necessary.
Verse 2. "And to serve tables."
To what extent this was or once was the office of deacons, see my notes on Book 4, distinction 24, §16, toward the end.
Verse 5. "And they chose Stephen."
This is not to be understood of canonical election, which confers right upon those elected, but of that which is sometimes conceded to the people. This was done here all the more readily by the Apostles because the matter concerned a somewhat profane ministry—the right distribution of what was contributed by the whole community and for that whole multitude of the first faithful—and that the complaints of some against others might be more fully satisfied. Therefore this election was like a kind of petition or desire and vote, which the Apostles approved by their authority. This is sufficiently shown also by the preceding words, in which the Apostles said: "Look out, brethren, select from among you seven men of good repute, whom we may appoint over this work"—that is, "seek out such men and present them to us, that we may appoint them," etc. The same Stephen the Apostles themselves—as is read in the Office of the Mass concerning him—chose by canonical election, namely, by the very fact that, having gathered their votes, they approved the election made by the multitude.
"And Timon."
Many manuscript copies have "Tim"; but in the Greek I read Τίμωνα, "Timon." It is certain, however, that this is not Timothy, the companion of Paul; for he remained uncircumcised for a long time until, on account of the Jews, he was circumcised by Paul, and he was still a youth at that time—that is, long after this period—as is clear from the epistles written to him. But these seven were all circumcised and chosen from the multitude as men full of wisdom for the diaconate, which could not have applied to Timothy at that time; indeed, he was perhaps still a boy then. Moreover, Timothy dwelt at Lystra (Acts 16) and was a youth when Paul was already old; and consequently, when Saul was a youth—as is described in the next chapter—he had scarcely yet been born. This Timon is mentioned in the Martyrology on April 19.
"And Nicanor."
Concerning Nicanor, one of the seven deacons, that he was finally crowned most gloriously in Cyprus for the sake of the faith and admirable virtue, you have it in the Roman Martyrology on January 10, from Usuard, if I am not mistaken; and on January 23 concerning Parmenas, who was crowned at Philippi in Macedonia under Trajan.
"And Nicholas, a proselyte of Antioch."
In Greek: προσήλυτον, which Erasmus translates "proselyte," that is, one grafted from Gentilism into the religion of the Jews through circumcision. Thus in the Gospel: "to make one proselyte" (Matt. 23:15). See the annotation on Revelation 11 concerning Nicholas and the Nicolaitans. Just as the Evangelists place Judas Iscariot last in the catalogue of the Apostles, because by the crime of betraying his Lord he rendered himself unworthy of that holy fellowship, so Luke places this Nicholas last in the catalogue of the seven deacons, because through heresy he rendered himself unworthy of that college, as some have handed down.
Verse 7. "And a great multitude of the priests were obedient to the faith."
Aaronic priests are understood, not Christian priests, as some have unskillfully interpreted. "To obey the faith" means to believe—that is, to receive the faith with humble submission of the will (Romans 1: "to the obedience of faith in all nations"). See the commentary there.
Verse 8. "But Stephen, full of grace and fortitude."
"Full of grace" means possessing many charisms of the Holy Spirit. Whence it follows: "He was working wonders and great signs among the people." Likewise, he was endowed with eloquence and doctrine, as is clear from the speech he delivered before the council. "Full of fortitude" means endowed with strength or virtue of the Holy Spirit, which is the proper effect of the Holy Spirit in the sacrament of Confirmation. This fortitude Christ promised to His Apostles before His ascension into heaven (Luke 24; Acts 1) and abundantly conferred on the day of Pentecost (Acts 2). The same fortitude excelled in Stephen, as is clear from this and the following chapter.
Verse 9. "Which is called of the Libertines."
Some understand "Libertines" as those who were from Libya. But since we nowhere read them called "Libertines," others prefer to understand those who were descended from fathers who were liberti—that is, granted freedom after having been conquered by Pompey and led away into servitude. For such are properly called "Libertines." See Calepinus's lexicon. Both interpretations, however, gain probability from chapter 2 of Acts, where it is said: "And those who dwell in Mesopotamia and the parts of Libya which is around Cyrene, visitors from Rome." For just as Libya is named together with Cyrene there, so here "Libertines" and "Cyrenians" are joined. But again, "visitors from Rome" are added there, whom we may understand here as "Libertines" according to the sense given, because their fathers had served among the Romans and afterward were manumitted—a sense which Chrysostom also approves. In Greek it is Λιβερτίνων. From Libya the Greeks derive Λιβύρινος, according to Stephanus; which word could by a certain corruption of speakers have been changed into Λιβερτῖνος, especially among barbarians.
"And of those who were from Cilicia."
Saul was from these, born in Tarsus of Cilicia; so it is likely that he, being as he was an ardent zealot for the Law, also disputed with Stephen.
Verses 13–14. "And they set up false witnesses who said: 'This man does not cease to speak words against the holy place and the Law. For we have heard him saying that this Jesus of Nazareth will destroy this place and will change the traditions which Moses delivered to us.'"
It was indeed true that Jesus would destroy that place and change the traditions; and yet they were false witnesses because they testified that Stephen had said these things, which he had not said, and by which they knew the Jews could be stirred up to rise against Stephen and deliver him to death. Otherwise, neither Stephen nor the Apostles preached these things, although they were true, because it was not opportune nor expedient to preach such things, nor indeed necessary at that time. Not opportune nor expedient on account of the Jews, many of whom believed in Christ through the preaching of the Apostles and would not have believed if these things had been thrust upon them. Not yet necessary for that time, because without detriment to their salvation these things could be kept silent for a time, provided they placed their hope of salvation not in Mosaic ceremonies but in Christ. And it was much less necessary to announce to them that Jesus would destroy that place. And it is clear from the Acts of the Apostles that the Apostles did not preach such things. But even if Stephen had said such things, they could still be understood to be false witnesses, because although they alleged true things as crimes and blasphemies—which in reality they were not. See the annotation on Matthew 11.
Verse 15. "As the face of an angel"—that is, exceedingly beautiful and gracious. For God had increased the grace of his countenance. Thus "tongues of angels" are spoken of on account of exceptional eloquence.
MARIANUS
Verse 1. "A murmuring arose of the Hellenists."
They were Jews, but born in Greece and using the Greek language.
"Because their widows were being overlooked."
In the daily distribution and sustenance, sufficient provision was not made for them.
What did the Apostles do?
Verse 2. "Having summoned."
The multitude is not to be opposed, but deference ought to be shown to it.
Verse 3. "Look out therefore."
Gotth. "choose"; Syr. "seek out." The Greek word ἐπισκέψασθε can be translated in all these ways. "Therefore choose seven upright men who may serve the distribution." For they gave them no sacred power in this diaconate, as not a few Fathers say: Chrysostom, Oecumenius here; the Sixth Synod, canon 16. Concerning which matter see Michael Medina more fully, Book 1, On Continence, chapter 26. These served tables; others were deacons and ministers of the altar. Nor do we refute if anyone thinks otherwise.
Verse 6. "To prayer and the ministry of the word we will devote ourselves."
A bishop ought to do these things by himself; the rest through others. Bernard, On Consideration, Book 4: "It is lamentable," he says, "that those whom bishops substitute in the care of souls are so easily found, but those to whom they may commit faculties are not found."
"They laid hands on them."
Thus in the Old Law it was done with the animal that was to be sacrificed, as a sign that it was dedicated and consecrated to God.
Verse 10. "They were not able to resist the wisdom and Spirit of Stephen."
Wisdom is easily resisted unless the Spirit is joined to it.
Verse 13. "Against the holy place"—namely, "this one," as Gotth. and Syr. add. We have heard Stephen speaking against it.
MENOCHIUS
Verse 1. "In those days"—in which the Apostles were cast into prison and beaten with rods—"a murmuring arose of the Hellenists"—that is, of Jews who, born outside Judea in Greece or having long dwelt there, used the Greek language and Greek customs—"against the Hebrews"—who were born in Judea and educated there.
"In the daily ministry."
Some interpret this otherwise. Some take "ministry" actively, and think that Greek women, assigned to the Hebrews for baser ministries and oppressed with excessive labor, were either rejected as if less skilled from serving, so that they served more rarely than the Hebrew women. Others take "ministry" passively, namely, for that by which necessities were distributed to widows and the needy—that is, that it was not given so readily and generously to the widows of the Hellenists as to the widows of the Hebrews. Both senses can be true; but the second pleases me more.
Verse 2. "Right"—that is, fitting. Syr.: "becoming." Greek: ἀρεστόν, that is, "pleasing," such as ought to please.
"To leave the word of God," etc. The Apostles took care of the distribution of common resources, but this was an impediment to the preaching of the word of God. When they wished to devote themselves to this, occasion was given for complaints, because it could not be sufficiently provided for all regarding necessities. Therefore the sense is as if they were to say: "If, as we were accustomed, we were to distribute necessities to the widows, we know that complaints would not be lacking; but since we cannot, being distracted by greater occupation, let us substitute men of good repute," etc., who may be set over this, so that all complaints may cease.
"To serve tables."
These were partly sacred, partly profane and common. For first these faithful celebrated the Eucharist, then the Agape—that is, the common meal of all the faithful as a sign of charity, as the name "Agape" signifies—and for both ministries deacons were appointed and ordained.
Verse 3. "Of good repute"—of good fame and proven probity.
"Full of the Holy Spirit"—for good reputation and fame were not enough, but for the right discharge of a ministry of such importance an interior disposition of holiness and prudence was required.
"Whom we will appoint over this work"—of serving the sacred and profane tables. Moreover, they were appointed for this not only by deputation but also by sacred ordination, by which they are deacons.
Verse 5. "They chose Stephen."
The people nominated and, as we are accustomed to say, presented Stephen and the others; but the Apostles ordained them as deacons, as below, verse 6.
"Stephen," etc. The names of all these deacons are Greek; whence it seems to be gathered that, although they were Hebrew by race, nevertheless they were Greek by birth and homeland. It is also probable that Greeks were chosen rather than Hebrews, so that the complaints of the Greeks mentioned in verse 1 might be more fully satisfied.
"Full of faith"—of fidelity, which was especially necessary for a curator and dispenser of temporal goods. Or of theological faith, which at that beginning of the Church especially is commended as the foundation of the whole Christian religion. Or of faith—that is, trust in God—that He would supply necessities for feeding so many widows and poor.
"And of the Holy Spirit"—that is, of the gifts of the Holy Spirit and of all virtues and graces, both sanctifying and gratuitously given, and especially of charity and zeal.
"Philip"—of whom celebrated mention is made in chapters 8 and 21.
"Nicholas"—whom Irenaeus, Tertullian, Epiphanius, and others wish to have been the author of the sect of the Nicolaitans, heretics who said that fornication was lawful. See Revelation 11:15. Nevertheless, Clement of Alexandria, Eusebius, Augustine, and among recent writers Baronius, Ribera, and Blasius Viegas on that passage of Revelation excuse Nicholas from this heresy and baseness. On account of this doubt, Nicholas alone of the seven deacons is not inscribed in the catalogue of saints in the Martyrology.
"A proselyte"—Greek: προσήλυτον, that is, "Proselyte." Therefore this Nicholas was first a Gentile, but afterward converted to Judaism; for such was called in Greek "Proselyte," in Latin "Advena" (sojourner).
Verse 6. "Praying."
Under prayer the sacrifice of the Mass is also included, as even now deacons are ordained only in a sacrifice.
Verse 7. "And the word of the Lord increased."
For the Apostles, freed from the care of tables, devoted themselves more earnestly to preaching. And just as preaching increased, so also the fruit of the harvest of souls corresponded to it.
"A great multitude of priests"—of common and lesser priests; for these are called a "multitude," not the highest and chief ones.
"Were obedient to the faith"—submitted themselves to the faith and law of Christ.
Verse 8. "Full of grace"—full of charisms and gifts of the Holy Spirit.
"And fortitude"—for acting, preaching, disputing, and convincing the Jews; likewise for undergoing dangers and death, if occasion offered.
Verse 9. "Of the synagogue"—that is, of the synagogues.
"Of the Libertines"—that is, of those who were descended from parents led away into servitude by Pompey and other Romans but afterward granted freedom. For these, as being descended from servile stock, seem to have been rejected by the others as if free, and therefore to have constituted a particular synagogue.
"Of the Cyrenians."
Cyrene: one was in Syria, another in Media, another in Africa. The third seems to be meant here, because Cyrenians are joined with Alexandrians, who are likewise Africans.
"And of those who were from Cilicia"—which today is called Caramania—"and Asia Minor," which is adjacent to Cilicia. Therefore in Jerusalem various nations had their distinct synagogues, so that they might be able to hear the word of God in their own language—just as at Rome we see that the French, Spanish, Germans, Portuguese, etc., have churches particular to their own nation.
Verse 10. "To resist the wisdom"—divine wisdom, with which St. Stephen was full.
"The Holy Spirit who was speaking."
For that promise of Christ was being fulfilled in Stephen (Matt. 10:20): "For it is not you who speak, but the Spirit of your Father who speaks in you."
Verse 11. "They suborned"—they bribed.
"Moses."
By "Moses" either the person of Moses himself is understood, who was held in highest esteem by the Jews, or the Law promulgated by him, which Stephen taught had been abolished by Jesus, who was Christ, the Son of God, and greater than Moses.
"And against God."
It seemed injurious to God to them to affirm that Jesus was the natural Son of God.
Verse 13. "Against the holy place."
They understand the temple, as appears from the destruction by Jesus, of which the following verse speaks; or perhaps also the city, which the same Christ had predicted would be overthrown (Luke 19:44).
"And the Law."
See what was said in verse 11. By "Law" perhaps they understood traditions, as is gathered from the following verse.
Verse 14. "Traditions"—τελετάς, that is, rites, ceremonies, worship, and laws and institutions delivered by Moses. Therefore the sum of the accusation is: Stephen said that our Law would pass into the Law of Jesus Christ, Judaism into Christianity, Moses into Christ, who is the Son of God; therefore he blasphemed our Law and God by giving His divinity to Jesus Christ, whom we know to have been a mere man. They added the false prediction of Christ (Luke 19:44).
Verse 15. "As the face of an angel."
The face of an angel signifies something exceptional, august, heavenly in the countenance, such appearance and majesty in which Angels are accustomed to appear.
TIRINUS
After Stephen had said that Jesus would destroy the holy place, when Stephen had not said that Christ would do this, but the Gentiles—according to verse 1—the heart of the few and fervent had been one and their soul one; but now, with the number gradually increasing and fervor decreasing, murmurs and schisms begin to arise. The beginning was made by the Greeks—that is, by Jews born and nurtured in Greece, and consequently using the Greek language and Greek customs.
"A murmuring arose."
Hitherto the believers, as being of one heart and one soul, had been few and fervent; but now, with the number gradually increasing and fervor decreasing, murmurs and schisms begin. The beginning was made by the Greeks—that is, by Jews born in Greece and nurtured there, and consequently using the Greek language and Greek customs. For in Greek here it is not Ἕλληνες or "Greeks" but Ἑλληνισταί, that is, "Greek-speakers" or "Hellenizers," that are called. That I may think less that Greeks properly so called or Gentiles are noted here, it stands in the way that to Gentiles at this time the door of the Church had not yet been opened, but they were first admitted after the conversion of Cornelius the Centurion.
The first occasion of murmuring began from the women, the widows of the Greeks.
"Because their widows were being overlooked in the daily ministry"—of the distribution of common goods, whether in the Agape or elsewhere. For it seems that the Hebrew widows of Jews born in Judea arrogated to themselves, as residents, the more honorable and more sumptuous ministries, but assigned the baser ones to the Greeks, as St. Chrysostom, Rabanus, and Bede say. They also seem in the distribution of food and clothing to have favored the Hebrews more than the Greeks, as Oecumenius, Gagneius, Cajetan, and others think. And Thomas Bozius notes that just as the Greeks first murmured here, so they also first made a schism and withdrew from the Church.
Moreover, to quiet the murmuring, they decree that in place of the widows not discharging their office accurately enough, seven deacons be chosen who would act as overseers of the table—not only of the profane table, as heretics and Durandus, Cajetan, and the spurious canon of the Trullan Synody (which are falsely called canons of the Sixth Synod) say, but also of the sacred and Eucharistic table. For formerly at Jerusalem and in certain other places, before the common supper or public banquet—given from the treasury of the Church as a sign of charity, which was called the Agape—the Eucharist was customarily distributed. Therefore they ministered the necessities for preparing such banquets, but before all things they served the Apostles as they consecrated the Eucharist and distributed it to the people; they also baptized and preached, and performed other sacred duties, which St. Clement the Roman and the Council of Nicaea enumerate individually.
But in what manner the ordination of these deacons is a true and properly so-called Sacrament instituted by Christ but first conferred here by the Apostles is clear from the laying on of hands here employed, by which sign the descent and overshadowing of the Holy Spirit is represented—and so Innocent III and the Scholastic Doctors. Finally, how after the model of these seven, seven Cardinal Deacons were constituted at Rome, and afterward their number was doubled, see Sigonius.
In this same year, the first from the Passion of Christ, James of Alphaeus was created Bishop of Jerusalem and ordained by St. Peter on December 27, and sat there for 29 years, as Baronius teaches from Eusebius and Bena.
Verse 4. "But we will devote ourselves to prayer"—under which understand also the sacrifice of the Mass, which is the most noble kind of prayer and is accustomed in the Scriptures to be designated by this name—"and to the ministry of the word of God." That is, we will assiduously intend and wholly devote ourselves. But the deacons did not preach and baptize continuously or ordinarily, but only at intervals, as will be clear from Stephen and Philip.
Verse 5. Stephen in Greek signifies "crown." From which, as from the Greek names of the other deacons, it is clear that they, if not by race, certainly by birth and homeland, were Greeks, as Lucius Dexter has noted. And according to the opinion of Sanchez, Salmeron, and many others, Stephen was a kinsman of Paul; but Paul was born at Tarsus in Cilicia. Moreover, I believe that all the deacons were created from the Greeks—that is, from Jews born among the Gentiles—for this reason, that more complete satisfaction might be made to the murmuring Greeks. Stephen is commended here for a threefold faith: first, moral faith, which is the virtue of fidelity; second, Christian faith, by which he himself was fully instructed and also instructed others, and most generously defended against the Jews; third, the faith of miracles—that is, faith and trust in God so excellent that he even wrought miracles.
Philip is hereafter called "Evangelist"—that is, herald of the Gospel, father of four prophetess daughters—by Eusebius, Tertullian, and Isidore of Pelusium he is also called "Apostle," that is, an apostolic man; he is reckoned among the saints on June 6, as you have in the Roman Martyrology. St. Paula visited his sepulcher and that of his daughters at Caesarea in Palestine.
Prochorus, third among the deacons, celebrated for martyrdom at Antioch on April 9. He wrote the deeds of St. John the Apostle, says Lucius Dexter. But these writings have perished; for those inserted in volume 7 of the Library of the Holy Fathers are unworthy of Prochorus and spurious.
Fourth, Nicanor, in Cyprus, January 10; fifth, Timon, at Corinth, April 19; sixth, Parmenas, at Philippi in Macedonia, January 23—celebrated with the crown of martyrdom.
But the seventh, Nicholas, a proselyte—that is, converted from Gentile to Judaism, of Antioch—was the occasion, if not the author as Irenaeus, Tertullian, and Epiphanius wish, of the most foul heresy by which it is taught that fornication is lawful, even promiscuously. For Clement of Alexandria, Eusebius, and Augustine excuse him from this foul doctrine, as may be seen in Baronius.
Verse 9. "Synagogue of the Libertines"—that is, of those who were descended from Jews once led away into servitude by Pompey or other commanders but now granted freedom, as St. Chrysostom, Bede, Cajetan, and à Lapide say. For these, as if descended from servile stock, the others, descended from free men, did not wish to admit into their synagogues, and compelled them to assemble separately. Philo, in his Embassy to Gaius, mentions these Libertines dwelling in the Transtiberine region of Rome. Oecumenius, Gagneius, Hugh of St. Cher, and the Gloss understand by "Libertines" those originating from Libya, between Cyrene and Egypt.
By "Cilicia" is understood that which today is called Caramania by the Turks, from which synagogue I believe Saul of Tarsus and his cousin Stephen were.
Verse 15. "The face of an angel" signifies a majesty as if angelic shining in the countenance, as I have said elsewhere. Moreover, Stephen was by nature most handsome in countenance, says St. Augustine; but here God added to him a new beauty above nature, which was an index of interior comeliness and soul—whence the same Augustine says that his face shone like the sun, as once also happened to Moses, and in the time of the New Testament to St. Anthony, St. Francis, St. Ignatius of Loyola, and very many others. Chrysostom thinks that this splendor came to Stephen from the sight of the glory of Christ; and that it might be clear to the Jews that he and his doctrine were the light of the world.
GORDONUS
Verses 1–5. The year of Christ 34 still runs, which not yet finished, the seven deacons who are enumerated in verse 5 were elected. Care was given to them and ministry that they might preside over the sacred and profane tables. The cause of the election is given here in verse 1: it was the complaint of the Greeks that their widows were despised in the care of the tables, and greater regard was had for the widows of the Hebrews. The "Greeks" here, as many explain this, are Jews born outside Judea who came to the faith; but "Hebrews" are called those born and dwelling in the land of Judah. The former are called "Greeks" because they used the language and customs of the Greeks. Which interpretation is more probable than if by "Greeks" you understand Gentiles; for the door had not yet been opened to them. The first from the Gentiles is thought to be Cornelius, concerning whom in chapter 10; nevertheless, in the Books of Maccabees and elsewhere Gentiles are called "Greeks" and are opposed to "Hebrews."
"It is not right."
This election of deacons was profitable both for quieting the murmur and the peace of the Church, and that time might remain for the Apostles to preach, freed from this ministry of tables.
Verses 5–6. "They chose."
The people was present at this promotion; indeed, it is to be thought that they named by the votes and voices of many. But the election was made by the Apostles, and ordination; for from verse 6: "Praying, they laid hands on them"—by sacred ordination. Under prayer the sacrifice is included, by which manner also afterward the Church ordains its deacons. Read Clement, Book 8 of the Constitutions, last chapter. There was added χειροτονία ("ordination"), which according to the better opinion of theologians gives the essential matter of the sacraments. The accidental matter, added by the Church, is the handing over of the instruments—the chalice, the Gospel, etc.—which did not yet exist in this first beginning of the Church. Moreover, duties were so distributed that to the deacons there remained through sacred ordination the ministry as we now see in the Church; but to the deaconesses—who were removed from the ministry of tables—a far baser ministry: to preside over women, to unclothe them for baptism and anointing, and to carry out toward the imprisoned, infirm, and sick the commands enjoined upon them.
Of these deacons, Nicholas alone is a proselyte who has testimony concerning holiness of life; the other six are inscribed in the Martyrology: Prochorus, April 9; Nicanor, January 10; Timon, April 19; Parmenas, January 23. Philip here is not the Apostle but a man truly apostolic; he had four daughters, prophetesses, below chapter 21:9. Read concerning him in the Martyrology, June 6. Concerning Stephen, no one doubts.
Verses 7–8. By "the multitude of priests" common priests are understood here, not the princes of priests.
"Stephen, full of grace"—insofar as he had abundant grace for the things he was doing. In Greek it is πίστεως, "of faith"; certainly such as is described here, adorned with various gifts of the Holy Spirit, and with such excellence that he wrought miracles.
Verses 9–10. These stirred up persecution against Stephen. "Synagogue" signifies either the gathering itself or the place into which Jews convened for certain spiritual exercises, for preaching of the word or exposition. The synagogue of the Libertines was of those who, once led into servitude, especially by the Romans under Pompey, granted freedom, dwelt at Jerusalem. The Cyrenians are Africans, not far from the Alexandrians. Asia Minor is and is adjacent to Cilicia. Geography is well known. These, casting insults against God—or, as we now speak, blaspheming—Stephen received in conflict against adversaries and conquered, proving that the Messiah and Savior had come.
Verses 11 to the end. "Then they suborned."
This alone remained: that they might oppress Stephen with calumnies and false testimony, as if speaking against God, the temple, the Law, and traditions.
"Traditions" (verse 14) are rites and ceremonies.
"The face of an angel" (verse 15): Stephen, besides the splendor of mind, was adorned by God with external splendor, for the terror of enemies and to demonstrate the presence of God for whom he fought.
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