Acts 6:3Meaning & Commentary from the Church Fathers

Therefore they neither entrust the choice to the lot nor make it themselves, although, moved by the Spirit, they could have chosen. Rather, they insist more on what will be shown by the testimony of the people.

To determine the number and ordain them, since there was such a need, was their work. But they entrusted the choice of worthy men to all, so as not to bring upon themselves suspicion of partiality.

So also God commanded Moses to choose the elders whom he knew. For such arrangements much wisdom is required. Do not think that one to whom the word of teaching was not entrusted had no need of wisdom. No, he needed it, and greatly.

Otherwise they will fall away from both. But those capable of more must not neglect what is better. Prayer is varied. It is one thing to pray to God with an undistracted mind. It is another to stand at prayer with the body while being distracted in thought. Likewise, it is one thing to choose a time and pray after finishing worldly conversations and occupations. It is another, as far as possible, to prefer and set prayer before all worldly cares. This accords with the word of the same apostle: "The Lord is near." "Be anxious for nothing, but in everything by prayer and supplication... let your requests be made known to God" (Phil 4:5-6). Therefore one who desires, according to Scripture, to reach "a perfect man, to the measure of the stature of the fullness of Christ" (Eph 4:13), must not prefer various services to prayer. He must not take them on without necessity and at random. Yet when they arise through some necessity and by God's providential ordering, he must not evade them or reject them under the pretext of prayer. Rather, he must know the distinction between prayer and other occupations, and serve God's providential ordering without disputing. Whoever thinks otherwise does not believe that, according to Scripture, one commandment may be higher and more principal than another. Nor does he wish, according to the prophet's word, to be "directed toward all the commandments" (Ps 118:128) that meet him by God's providential ordering. Necessary tasks that come to us providentially are unavoidable. Yet untimely occupations must be rejected, with prayer preferred to them. Especially must we reject those that draw us into great expenses and the gathering of superfluous possessions. For insofar as one limits them in the Lord and cuts off their excess matter, so far does he restrain the mind from distractions. And insofar as he restrains the mind, so far does he give place to pure prayer and show sincere faith in Christ. If someone, because of little faith or some other weakness, cannot do this, let him at least know the truth. Let him stretch forward according to his strength, accusing himself of infancy. For it is better to be held accountable for deficiency in works than for delusion and conceit. Let the Lord's parable of the publican and the Pharisee assure you of this. Therefore let us also strive, through hope and prayer, to put every worldly care far from ourselves. If we cannot accomplish this perfectly, let us offer God confession of our deficiencies. But let us by no means abandon diligence in prayer. It is better to incur reproach for a partial omission than for complete abandonment. In everything we have said concerning prayer and unavoidable service, we need much enlightenment from God for discernment. We must know when, and what occupation, we ought to prefer to prayer. For everyone, while practicing the occupation he loves, thinks that he is performing the service due from him. He does not know that all our works must be directed toward pleasing God, and not toward pleasing ourselves. It is still harder to discern that these necessary and unavoidable commandments are not always the same in their fulfillment. One of them must be preferred to another at its proper time. Each service is performed not always, but in its own time. The service of prayer, however, is ordained to be unceasing. Therefore we must prefer it to occupations in which no necessity presses. All the apostles, teaching this distinction to the people who wished to draw them into service, said: "It is not pleasing that we should leave the word of God and serve tables. Therefore, brethren, choose from among yourselves seven men of good report... whom we may appoint over this service. But we will continue in prayer and the ministry of the word. And the saying pleased the whole people" (Acts 6:2-5).

Then the twelve summoned the multitude of the disciples and said, 'It is not pleasing that we should leave the word of God and serve tables. Therefore, brethren, look out from among yourselves seven men of good testimony, full of the Holy Spirit and wisdom, whom we shall appoint over this service.

But we shall continue in prayer and in the ministry of the word.' And this saying pleased the whole people. They chose Stephen, a man full of faith and the Holy Spirit, and Philip, Prochorus, Nicanor, Timon, Parmenas, and Nicholas, a proselyte of Antioch, whom they set before the Apostles."

Explaining this, John Chrysostom, the teacher of the Church, speaks thus: "It is worthy of wonder how the people were not divided in choosing the men, and how the Apostles were not rejected by them.

But it must be known what dignity these men had, and what ordination they received. Was it to the rank of deacons? But that rank did not yet exist in the Churches. Was it to the office of presbyters? But there was not yet any bishop, only the Apostles.

For this reason I think that neither the name of deacons nor of presbyters was then known and in use."

On this basis we also proclaim that the aforementioned seven deacons should not be understood as ministers of the mysteries, according to the teaching set forth. Rather, they were those entrusted with stewardship for the common need of those then gathered.

In this matter they became for us a model of love for mankind and care for the needy.

They were to be men testified to by many, that is, men known to be animated by faith and capable of fulfilling that office. They were to be "full of the Holy Spirit," that is, virtuous men whose works would prove that the grace of the All-Holy Spirit dwelt in them.

They were to be full of wisdom, that is, men knowledgeable, prudent, and zealous. Such men could properly administer the common affairs, dedicated to God for the common benefit of all.

"Those chosen by you," they said, "we shall appoint as caretakers and ministers of these daily needs. We ourselves shall continue, as before, in prayer and in the preaching of the faith."

From this one can see the height and dignity of prayer. The divine Apostles joined it to the great and lofty virtue of Gospel preaching when they said: "But we shall continue in prayer and in the ministry of the word."

Therefore choose from among yourselves seven men of good report, full of the Holy Spirit and wisdom. We will appoint them to this service, but we will continue steadfastly in prayer and in the ministry of the word." Thus the apostles lay aside the cares concerning the bodily life of Christians and propose that the community choose from among itself seven men for this work. The qualities by which, according to the apostles' definition, they were to be distinguished are noteworthy. They had to be men of good report, known for their honesty, zeal for the common good, and prudence. For this reason all had confidence in them. They also had to be full of the Holy Spirit and wisdom. At the root of the murmuring, for whose removal this new institution was being arranged in the Church, there undoubtedly lay some degree of suspicion. The administrators of the common property were suspected of partial concern for their own and neglect of strangers. Therefore, to pacify the community completely and remove every possibility of such suspicions, the apostles command them to choose men who enjoy the full confidence and special respect of all Christians. This respect would be both for their qualities of soul and because of the abundance of the gracious gifts of the Holy Spirit. For the same purpose, the apostles do not themselves appoint such men, but entrust their election to the community itself. Finally, on the basis of the Greek names of the seven men chosen (v. 5), a conjecture is made that is not without probability: those chosen belonged to the Hellenists. Of one of them, Nicholas of Antioch, it is directly said that he was not only a Hellenist, but even "a convert from the Gentiles," that is, one who had previously belonged to Judaism as a proselyte. Even if only some of those chosen belonged to the Hellenists, their being drawn into the administration of the common treasury was done, one may think, for the same purpose. It deprived those who murmured of grounds for objection. Still, these chosen men should not be regarded as simple treasurers of the community. That they had other, higher duties is already indicated by the fact that, according to the apostles' definition, they had to be not only men of good report. This alone would have been quite sufficient for the office of treasurer. They also had to be full of the Holy Spirit and the gift of wisdom. Their lofty appointment is also indicated by the fact that they were installed in their new office through apostolic laying on of hands. Through this action the apostles brought down the grace of the Holy Spirit upon those ordained (Acts 8:14-17). And indeed, we read further about two of them, Stephen (vv. 8-9) and Philip (8:5 and following, 26 and following), that they took part with the apostles in spreading the Gospel. Consequently, the chosen men in general were helpers of the apostles. They not only administered the common property and not only preached the word of God. They also had the right to baptize (Acts 8:38). They lacked only the right of ordination, which belonged to the apostles alone (Acts 8:5-17). The office of these chosen men did not yet have a definite name. They were called simply "the Seven."

Trust is very important, because it prevents all the disadvantages of mistrust and suspicion, and disposes others to assist the common work.

Second, the men chosen had to be full of the Holy Spirit. How could such men be recognized? Without doubt, by the fruits of the Holy Spirit working in them.

Such fruits are constant piety and unwavering zeal for the glorification of God. They include sincere love for neighbors according to the Lord's commandment, expressed in good works for their benefit.

They also include constant honesty, a chaste life, and other qualities and virtues flowing, as from their source, from love for God and neighbor.

Third, the men chosen had to be full of wisdom. In the mouth of the Apostle, the word wisdom could not mean only skill in managing external matters or satisfactorily distributing what was needed to the needy.

In the teaching of the word of God, it generally means both deep knowledge of divine truths, especially the mysteries of salvation, and the power and readiness to proclaim the truths of salvation for the edification of others.

Such qualities, required of the chosen men, foretold their higher appointment: to be ministers of the word of God and of the saving mysteries. Events soon showed this.

Thus Stephen, full of faith and the Holy Spirit (v. 5), preached the Gospel before the Sanhedrin and was stoned for confessing the faith (Acts 7:1-60). Thus Philip instructed the Ethiopian eunuch, a nobleman of the Ethiopian queen, in the faith of Jesus Christ, baptized him, and preached the Gospel in many places (Acts 8:26-40).

In the Epistle to the Philippians, the Apostle Paul greets the deacons together with the bishops (Phil 1:1). In the First Epistle to Timothy he describes the qualities of deacons as sacred ministers (1 Tim 3:8-12).

"Whom we shall appoint over this service." The Apostles laid the choice of seven worthy men upon the community of believers. But they reserved for themselves the appointment of those chosen to the work of ministry, as belonging to the apostolic ministry.

This means not merely known, but attested from above by one or another sign, of which many were then being performed. It also means attested by good works, teaching, care for the poor, and generally by some good testimony concerning themselves (cf. 1 Tim 3:7).

Wisdom was required of deacons not only because "to receive the complaints of widows was a matter of the greatest wisdom." It was also because the Apostles wished to make the deacons their fellow workers in preaching.

In that work both the purity of the dove and the wisdom of the serpent are needed (see Mt 10:16). The people fully understood the apostolic requirement.

The men chosen were both testified to in the gifts of the Holy Spirit and full of wisdom, which they expressed in many ways. This is clear from the later accounts of the writer of Acts (see Acts 7:1-60; 8:26-40; cf. 1 Tim 3:8-12).