Bible Verses and Early Church Commentary | Historical Christian Faith

[AD 160] Shepherd of Hermas on Acts 6:1

And they who believed from the ninth mountain, which was deserted, and had in it creeping things and wild beasts which destroy men, were the following: they who had the stains as servants, who discharged their duty ill, and who plundered widows and orphans of their livelihood.

Source: Shepherd of Hermas, Similitude 9

[AD 202] Irenaeus on Acts 6:3

Luke also has recorded that Stephen, who was the first elected into the diaconate by the apostles,

Source: Against Heresies Book IV

[AD 215] Clement of Alexandria on Acts 6:5

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.

Source: The Stromata Book 2

[AD 215] Clement of Alexandria on Acts 6:2

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."

Source: The Instructor Book 2

[AD 220] Tertullian on Acts 6:15

But he was Moses still, even when he was not visible. So also Stephen had already put on the appearance of an angel, although they were none other than his human knees which bent beneath the stoning.

Source: On the Resurrection of the Flesh

[AD 220] Tertullian on Acts 6:1

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).

Source: Pseudo-Tertullian Against All Heresies

[AD 235] Hippolytus of Rome on Acts 6:5

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.

Source: The Refutation of All Heresies - Book 7

[AD 300] Ammonius of Alexandria on Acts 6:6

It is to be noted that the ordination comes by the word of the leaders through their prayer and the imposition of their hands, and that the rank of deacons was given to deacons from the beginning, and that this custom has been observed until now.

Source: CATENA ON THE ACTS OF THE APOSTLES 6.6

[AD 304] Victorinus of Pettau on Acts 6:3

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.

Source: Victorinus On the Creation of the World

[AD 398] Didymus the Blind on Acts 6:5

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.

Source: CATENA ON THE ACTS OF THE APOSTLES

[AD 407] John Chrysostom on Acts 6:5

"And the saying 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."

Source: Homily on Acts 14

[AD 407] John Chrysostom on Acts 6:2

"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.

Source: Homily on Acts 14

[AD 407] John Chrysostom on Acts 6:15

"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.

Source: Homily on Acts 15

[AD 407] John Chrysostom on Acts 6:15

But to show that it was not in the nature of such a man to speak such things, and harshly, "Then all," it says, "which were in the council, looking steadfastly upon him, saw his face, as it had been the face of an angel": so mild was he even in countenance. For, in cases where persons were not falsely accused, Scripture mentions nothing of this kind: but as in this case it was all false accusation, with reason does God rectify it by the very look of the man. For the Apostles indeed were not falsely accused, but were forbidden: but this man is falsely accused: and therefore before all else his countenance pleads for him. This abashed even the priest.

Source: Homily on Acts 15

[AD 407] John Chrysostom on Acts 6:15

"They saw his face as it had been the face of an angel." "Full of faith and of power": which is also the character given of Barnabas "he was a good man, full of faith and of the Holy Ghost." Whence we learn that the sincere and innocent are, above all others, the men to be saved, and that these same are also more gracious.

Source: Homily on Acts 15

[AD 407] John Chrysostom on Acts 6:6

"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.

Source: Homily on Acts 14

[AD 407] John Chrysostom on Acts 6:7

"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." Wonderful, where Christ was slain, there the preaching increased! And not only was it not the case that some were offended, but the awe became even greater: while these are scourged, those threatening, those tempting the Spirit, those murmuring.

Source: Homily on Acts 14

[AD 407] John Chrysostom on Acts 6:7

"And the number of disciples was multiplied in Jerusalem." In Jerusalem the multitude increased. And mark under what circumstances the multitude increased: after these trials, then it was that the multitude increased, and not before. Mark also how great the mercy of God. Of those chief-priests, of the very men who had indignation and sore displeasure and so cried out and said, "He saved others, Himself He cannot save;" of these same, "Many," it says, "were obedient unto the faith."

Source: Homily on Acts 14

[AD 407] John Chrysostom on Acts 6:13-14

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.

Source: Homily on Acts 15

[AD 407] John Chrysostom on Acts 6:13-14

"We have heard him," they say, "speaking blasphemous words against Moses and against God": and again, "This man ceaseth not to speak blasphemous words against this holy place and the law," and with an addition, "the customs which Moses delivered to us"; Moses, not God. Upon the supposition of a design to overturn their manner of life, they accused him of impiety also.

Source: Homily on Acts 15

[AD 407] John Chrysostom on Acts 6:12

"And they stirred up the people." Fickleness of the multitude! And yet how could a man who was a blasphemer have so succeeded? How could a blasphemer work such miracles among the people? But the undisciplined multitude made them strong who had the worst of it in argument.

Source: Homily on Acts 15

[AD 407] John Chrysostom on Acts 6:11

"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.

Source: Homily on Acts 15

[AD 407] John Chrysostom on Acts 6:11

For "we have heard him," they say, "speaking blasphemous words against Moses and against God." O ye shameless ones! Ye work blasphemous deeds, and think nothing of it. This is why Moses is added - because the things of God were no great concern to them: and it is ever and always Moses that they make mention of: "This Moses, which brought us out."

Source: Homily on Acts 15

[AD 407] John Chrysostom on Acts 6:4

"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.

Source: Homily on Acts 14

[AD 407] John Chrysostom on Acts 6:10

"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.

Source: Homily on Acts 15

[AD 407] John Chrysostom on Acts 6:10

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.

Source: Homily on Acts 15

[AD 407] John Chrysostom on Acts 6:9

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.

Source: Homily on Acts 15

[AD 407] John Chrysostom on Acts 6:3

"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.

Source: Homily on Acts 14

[AD 407] John Chrysostom on Acts 6:3

"Look you out seven men," etc. It is not simply, spiritual men, but, "full of the Spirit and of wisdom," for it needed very great superiority of mind to bear the complainings of widows. For what profits it, that the dispenser of alms steal not, if nevertheless he waste all, or be harsh and easily provoked?

Source: Homily on Acts 14

[AD 407] John Chrysostom on Acts 6:8

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.

Source: Homily on Acts 15

[AD 407] John Chrysostom on Acts 6:8

Whence, I pray you, did that grace bloom upon the countenance of Stephen? The writer gives him this report above, that he was "full of faith." For it is possible to have a grace that does not consist in works of healing: "For to one is given the grace of the Spirit in such and such wise." But here, it seems to me, it says that he was also gracious to look at. "Full of faith and of power": which is also the character given of Barnabas "he was a good man, full of faith and of the Holy Ghost." Whence we learn that the sincere and innocent are, above all others, the men to be saved, and that these same are also more gracious.

Source: Homily on Acts 15

[AD 407] John Chrysostom on Acts 6:1

"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.

Source: Homily on Acts 14

[AD 407] John Chrysostom on Acts 6:1

"There arose a murmuring against the Hebrews" for that description of people seemed to be more honorable, "because their widows were neglected in the daily ministration." So then there was a daily ministration for the widows. And observe how he calls it a "ministration," and not directly alms: extolling by this at once the doers, and those to whom it was done. "Were neglected." This did not arise from malice, but perhaps from the carelessness of the multitude. And therefore he brought it forward openly, for this was no small evil. Observe, how even in the beginning the evils came not only from without, but also from within. For you must not look to this only, that it was set to rights, but observe that it was a great evil that it existed.

Source: Homily on Acts 14

[AD 544] Arator on Acts 6:2

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?

Source: ON THE ACTS OF THE APOSTLES 1

[AD 544] Arator on Acts 6:3

[L]est, however, the circumstance [waiting on tables] forsaken [by the apostles] be thought more lowly, the handling of it was entrusted to [seven] distinguished deacons, and that precious [service] possessed a heavenly number.

Source: ON THE ACTS OF THE APOSTLES 1

[AD 585] Cassiodorus on Acts 6:7

"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.

Source: Complexiones on the Acts of the Apostles

[AD 735] Bede on Acts 6:2

It is not right for us to abandon the word of God and serve tables. About this, Arator: . . . . This place indicates that the offerings of the mind are better for an unlearned people than the dishes served to the body.

Source: Commentary on Acts

[AD 735] Bede on Acts 6:6

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.

Source: Retractions on Acts

[AD 735] Bede on Acts 6:10

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.

Source: Commentary on Acts

[AD 735] Bede on Acts 6:10

And they were not able to resist the wisdom and the Holy Spirit who spoke. In the Greek text, there is more: "And they were not able to resist the wisdom that was in him, and the Holy Spirit who spoke: for which reason they were reproved by him with all confidence." Therefore, when they could not contradict the truth, then they suborned men who said, etc.

Source: Retractions on Acts

[AD 735] Bede on Acts 6:9

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."

Source: Retractions on Acts

[AD 735] Bede on Acts 6:3

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.

Source: Commentary on Acts

[AD 735] Bede on Acts 6:8

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.

Source: Commentary on Acts

[AD 735] Bede on Acts 6:8

Stephen, full of grace and power, was performing great wonders and signs among the people. In Greek it is added: In the name of our Lord Jesus Christ. I wrote in the previous book that Stephen is interpreted as "crowned," and it is not far from the truth what I wrote. But learning more diligently, I found that Stephen in Greek signifies not "crowned," but "crown." For this name is of the masculine gender among them, and thus appropriate for a man; however, the term for "crowned" is στεφανηφόρον, as if, "bearing a crown." Indeed, in the psalm where we sing: You will bless the crown of the year with your goodness (Psalm 64), that verse begins among the Greeks as εὐλογήσεις τὸν στέφανον. Expounding beautifully on the mystery of this name, Eusebius says: "Immediately, after his ordination, he was stoned by those who also killed the Lord, whereby a crown is given to Stephen by Christ in accordance with his name." The term for "crown" in Greek is also in the neuter gender στέμμα. I thought this worth noting, because we often find this name included even in Latin books.

Source: Retractions on Acts

[AD 735] Bede on Acts 6:1

There was a complaint of the Greeks against the Hebrews. The cause of the complaint was that the Hebrews preferred their widows, as supposedly more learned, in the ministry over the widows of the Greeks.

Source: Commentary on Acts

[AD 1781] Richard Challoner on Acts 6:1

Greeks: So they called the Jews that were born and brought up in Greece.