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. It was not absolutely in those immediate days, for it is the custom of Scripture to speak of things that are about to happen as taking place in immediate succession. But by Hellenists I suppose he means those who spoke Greek, for these, being Hebrew, spoke Greek. Behold another trial! Observe how from within and from without there are warrings, from the very first! Then, it says, the twelve called the multitude of the disciples to them, and said, It is reasonable 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 they take thought directly for these inferior matters and yet do not neglect the preaching.

The cause of this grumbling was the fact that the Hebrews gave preferential treatment in the ministry to their own widows, inasmuch as they were more fully instructed, over the widows of the Hellenists.

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?

Now when Matthias was to be presented, it was said, It must be someone who has been with us the whole time.^[1] But not so here, since this was different. No longer did they put it to the lot, and although they could have made the choice themselves, moved as they were by the Spirit, they wanted the testimony of the people. Determining the number, ordaining the chosen and other such business rested with them, but the choice itself they entrusted to the people, so as not to give the appearance of showing favor. For even God entrusted it to Moses to choose as elders the men he knew.^[2]

For this reason, the apostles or the successors of the apostles throughout all of the churches now decided upon seven deacons who would be of higher rank than the others and who would stand closer around the altar, like the columns of the altar. Their being seven in number is not without some symbolism.

[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.

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.^[1]

For indeed great wisdom is needed in such ministries. Do not think, just because he was not entrusted with the word, that such a person does not need wisdom; on the contrary, he is in great need of it.

They set them apart from the multitude. The people themselves drew them to the ordination, and the apostles did not lead. Notice how he does nothing excessive. He does not say how it was done but only that they were ordained through prayer. For this is the meaning of ordination (in Greek, stretching out the hand): the hand that is laid upon the head belongs to a person, but God effects it all, and it is his hand that touches the head of the ordained one, if he is duly ordained.

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.

In Jerusalem the number increased. It is wonderful that where Christ was slain, there the preaching increased! Not only did it not happen that some people were offended in the case of Ananias, but the awe became even greater; all the while some were flogged, others threatening, others tempting the Spirit and others murmuring. Notice, if you please, under what circumstances the number increased. It was after the trials—not before—that the number increased. And see how great is the mercy of God. The chief priests who were shouting such things, who were indignant, highly vexed, who said, he saved others. He cannot save himself.^[1] It was from the ranks of these that many [priests], it says, were obedient to the faith.

When a deacon is to be ordained he is chosen after the fashion of those things said above, the bishop alone in like manner imposing his hands upon him as we have prescribed. In the ordaining of a deacon, this is the reason why the bishop alone is to impose his hands upon him: he is not ordained to the priesthood, but to serve the bishop and to fulfill the bishop’s command. He has no part in the council of the clergy, but is to attend to his own duties and is to acquaint the bishop with such matter as are needful. He does not receive that Spirit which the presbytery possesses and in which the presbyters share. He receives only what is entrusted to him under the bishop.

For this reason, then, the bishop shall ordain a deacon. On a presbyter, however, let the presbyters impose their hands because of the common and like Spirit of the clergy. Even so, the presbyter has only the power to receive, and has not the power to give. That is why a presbyter does not ordain the clergy; for at the ordaining of a presbyter, he but seals while the bishop ordains.

See how even among the seven there was one who was preeminent and who won the first prize. For although the ordination was common to all seven, he drew upon himself greater grace. And notice how he worked no [signs and wonders] before this, but only when he became publicly known. This was to show that the gift of preaching alone is not sufficient and that there is also need of the ordination. Thus was the assistance of the Spirit gained. For if they were full of the Spirit, clearly it came from the bath of baptism.

The Greek word Stephen means crowned in Latin.^[1] In a very beautiful way he anticipated by the portent in his name what he was about to experience in reality—abjectly stoned but crowned on high.^[2] In Hebrew, however, his name means your norm.^[3] Whose norm, if not that of the subsequent martyrs, for whom, by being the first to suffer, he became the model of dying for Christ?

This is what the Lord himself tells his martyrs: For I will give you eloquence and wisdom which all your adversaries will not be able to withstand or contradict.^[1] It was fitting that in the first martyr he should confirm what he deigned to promise to all those handed over [to martyrdom] for the sake of his name.

What madness! The men who overcame them by works—they expected to overcome these by words! It is just what they did in the case of Christ. And as always they sought refuge in words, because they were ashamed to seize them with no charge against them. And see how those who brought them to trial do not themselves bear witness (for they would have been refuted) but hire others, so that it might not appear to be an act of pure insult and abuse. The same pattern is visible here as in the case of Christ. Look at the power of the preaching. They were not only flogged but also stoned, but it still prevailed. They were not laymen but were persecuted from all sides by enemies who bore witness against them. But not only were their enemies bettered; they did not even have the power to resist, despite their great shamelessness. Thus it obtained by force a conviction against them, even though they fabricated many unpersuasive arguments, for as the saying goes, He who casts out devils has a touch of the devil. For the battle was not man’s but God’s against men.

Where people were not falsely accused, the Scripture mentions nothing of this sort. But in this case since it was false accusation, naturally it is rectified by God. He accomplishes this by the very look of the man. For the apostles were not falsely accused but were forbidden. But this man is falsely accused, and so above all his face pleads for him. This even put the priest to shame.

And gazing at him, all who sat in the council saw that his face was like the face of an angel. Thus it is possible even for one who is on a lower level to shine. For what did this man have, I ask, that was less than the apostles? He did not lack for miracles, and great was the boldness he showed. They saw, it says, that his face was like the face of an angel.^[1] This was his grace. This was the glory of Moses. Gracious did God make him, now that he was about to speak, so that immediately by his very look he might strike them with amazement. For indeed there are faces full of spiritual grace, lovely to behold for those who desire them and commanding respect from enemies who hate them.