But let us look over again what has been spoken. “You men of Israel take heed to yourselves.” See here, I pray you, how mildly Gamaliel reasons, and how he says but a few words to them, and does not recount ancient histories, although he might have done so, but more recent instances, which are most powerful to produce belief. With this view he throws out a hint himself, saying, “For before these days”: meaning, not many days before. Now had he at once said, “Let these men go,” both himself would have fallen into suspicion, and his speech would not have been so effective: but after the examples, it acquired its own proper force.
And he mentions not one instance, but a second also: “for,” says the Scripture, “in the mouth of two witnesses”: and yet he had it in his power to mention even three. “Refrain from these men.” See how mild his manner is, and his speech not long, but concise, and his mention even of those (impostors) how free from passion: “And all, as many as obeyed him, were scattered.” And for all this he does not blaspheme Christ. They heard him, all these unbelievers, heard him, these Jews. [“For if this council or this work be of men, it will come to naught.”] Well then, since it did not come to nought, it is not of men. [“But if it be of God, you cannot overthrow it.”] Once more he checks them by the impossibility and the inexpediency of the thing, saying, “Lest haply ye be found even to fight against God.” And he does not say, If Christ be God; but the work (itself) declares (this).
He does not pronounce upon it, either that, it is “of men,” or that it is “of God;” but he leaves the proof to the future. “They were persuaded [by him].” Then why, it may be asked, do ye scourge them? Such was the incontrovertible justness of his speech, they could not look it in the face; nevertheless, they sated their own animosity; and again they expected to terrify them in this way. By the fact also of his saying these things not in the presence of the Apostles, he gained a hearing more than he would otherwise have done; and then the suavity of his discourse and the justness of what was said, helped to persuade them.
In fact, this man all but preached the Gospel. “You were persuaded,” one may say, “that you had not strength to overthrow it. Wherefore did ye not believe?” Such is the witness borne even by enemies. There it is four hundred, there, four thousand: and here the first movers were twelve. Let not the number which added itself affright you. He might also have mentioned another instance, that of the Egyptian, but what he has spoken is fully sufficient. And he closes his speech with an alarming topic: “Lest haply,” etc.
And he does not pronounce upon it, lest he should seem to be pleading their cause; but he reasons by way of syllogism from the issue of the matter. And he does not venture to pronounce that it is not of men, nor yet that it is of God; for had he said that it was of God, they would have gainsaid him: but had he said that it was of men, they would again have taken prompt measures. Therefore he bids them wait for the end, saying, “Refrain.” But they once more threaten knowing indeed that they avail nothing, but doing after their manner.
Such is the nature of wickedness: it attempts even impossibilities.— “And after this man rose up Judas,” etc. These things Josephus relates in detail. (Ant. xx. 8; ib. v. 2; xviii. 1. B. J. ii. 8. 1.) But what a great thing it was that he ventured to affirm: that it was of God, when in the sequel it received its proof from the events! Great boldness of speech, great freedom from all respect of persons! And he does not say, “But if you do not overthrow it, it is of God;” but, “If it be of God, it will not be overthrown.”
“And to him they agreed.” They reverenced the high character of the man. “And they departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for the name of Christ.” What miracles so wonderful as this? Nowhere is the like of this recorded of the old saints: for Jeremiah indeed was scourged for the word of God, and they threatened Elijah, and the rest: but in this case, even by this very thing, and not only by their miracles, these showed forth the power of God.
He does not say, that they were not pained, but that though pained they rejoiced. How does this appear? From their boldness afterwards: they were so instant still, even after their beatings, in preaching the word. “But in the temple,” it says, “and in every house, they ceased not to teach and preach Jesus Christ.” “And in those days”— when these things were done, when there were scourgings, when there were threatenings, when the disciples were multiplying— also, it says, “there arose a murmuring.” And this comes of the multitude: for it is impossible to have strict order in a multitude.
“There arose a murmuring,” etc. to—“And a great company of the priests were obedient to the faith.— There arose 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” (διακονία), 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. “Then the twelve,” etc. 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, that one was deficient, and there must needs be twelve. 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: just as God also leaves it to Moses to choose as elders those whom he knew. “And of wisdom.” For indeed there needs much wisdom in such ministrations. For think not, because he has not the word committed unto him, that such an one has no need of wisdom: he does need it, and much too.
“But we,” says he, “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 says. For so it behooved, not just to do the mere acts, or in any chance way, but to be continually doing them. “And the saying,” we are told, “pleased the whole multitude.” (<!--<span class="stiki"></span>-->v. 5, 6.) 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 (αὐτοί) 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: 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 (αὐτοί) 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 (ἐ χειροτονήθησαν) with prayer: for this is the meaning of χειροτονία, (i.e.
“putting forth the hand,”) 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 touches the head of the one ordained, if he be duly ordained. “And the word of God,” it says, “increased: and the number of the disciples multiplied.” 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 (αὔξειν) 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.— It is also a subject for wonder, how it was that the multitude was not divided in its choice of the men, and how it was that the Apostles were not rejected by them. But what sort of rank these bore, and what sort of office they received, this is what we need to learn. Was it that of Deacons? And yet this is not the case in the Churches.
But is it to the Presbyters that the management belongs? And yet at present there was no Bishop, but the Apostles only. Whence I think it clearly and manifestily follows, that neither Deacons nor Presbyters is their designation: but it was for this particular purpose that they were 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. But observe, I pray you, if there were need of seven men for this, great in proportion must have been the sums of money that flowed in, great in proportion also the number of widows.
So then the prayers were not made in an off-hand way, but with much deliberate attention: and this office, as well as preaching, was thus brought to good effect; for what they did, they effected mostly by the means of these (their prayers.) 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. But the writer does not say this, nor extol them, but that it was “not reason” that they should leave the work given to them.
Thus they had been taught by Moses's example not to undertake the management of everything by themselves. “Only,” it is said, “that we should remember the poor.” And how did they bring these forward? They fasted. “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 (φιλοσοφίας) 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?
“And they chose Stephen, a man full of faith and of the Holy Ghost.” 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.”— Do you mark how matters are ordered quite otherwise than after the matter of men? “And the number of disciples was multiplied in Jerusalem.” 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. But I would have you remark 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: Homilies on Acts (New Advent)