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5. καὶ ἤρεσεν κ.τ.λ., and the saying pleased the whole multitude. The construction ἤρεσεν ἐνώπιον is not classical but is common in the LXX. Cf. Deu 1:23; 2Sa 3:36; 1Ki 3:10. In 1Ma 8:21 we have the very expression καὶ ἤρεσεν ὁ λόγος ἐνώπιον αὐτῶν. There was clearly no thought of neglecting any, and when the oversight was known and a remedy proposed all were rejoiced thereat.
καὶ ἐξελέξαντο κ.τ.λ., and they chose out Stephen, &c. If we may judge of the men’s nationality from the names they bear, every one of the seven was of the Grecians. The names are all Greek, and such a choice marks the desire of all the Church to put an end to every cause of complaint, and as it were to say, We know that as we should not wilfully overlook a Greek who was in need, so no Greek Christian would of purpose neglect a Hebrew widow, and to shew our trust we choose Greeks to have the whole oversight of this duty.
Of the men who were chosen, except Stephen, we hear in future only of Philip (Act 8:5) as a preacher in Samaria, and he is supposed to be, and probably is, the same person as ‘Philip the evangelist’ mentioned Act 21:8.
There is a tradition that Nicolas was the originator of that error of the Nicolaitans against which St John speaks in such condemnatory terms in the Apocalypse (Rev 2:6; Rev 2:15). Irenæus and Tertullian both make this statement, and if there was a Judas among the Apostles, one of the seven may have been an apostate. But even in the early ages of the Church there was much uncertainty about this matter, and there is no very trustworthy evidence for connecting this Nicolas with the licentious body whom St John condemns.
Νικόλαον προσήλυτον Ἀντιοχέα. Some have thought that, from this description of Nicolas, he was the only proselyte among the seven, but the distinction of such a special addition may have been given to him because he came from Antioch, while the other six were of Jerusalem.