He was born in Syda, Pamphylia, at a time unknown. It seems that he was brought up adhering to the true faith. Hence his heroic steadfastness and his confession of the Lord Jesus in the face of the symbols of pagan persecution of Christians, as reported by St. Athanasius of Alexandria. However, we do not know when he suffered as a confessor, in the time of Diocletian (c. 304 AD) or in the time of Licinius (c. 313 AD). He combined a life of virtue with abundant knowledge, eloquence, and intense zeal for the purity of the faith.
He was chosen as Bishop of Aleppo and emerged as a great pastor and theologian. Saint Alexander of Alexandria corresponded with him. In the reply letter of Eustathius, which was collected not long ago, our saint refuted the heresy of a group known as the Melchizedekites, who claimed that the king of Salem was greater than Christ and that he was the Holy Spirit. Then in the year 324, after the death of Saint Philogonus, Bishop of Antioch the Great, attention turned towards Eustathius and the bishops and the people wanted him to succeed them. He resisted and they insisted and he yielded. This is what Theodoretus confirmed. The transfer of bishops from one see to another was not legally permitted nor desirable in that it was a temptation for bishops aspiring to elevation and wealth. This is a corrupting stumbling block in the Church of Christ. Hence, Eustathius and others, at the First Ecumenical Council, in Nicaea, sought to close the door to transfer from one diocese to another by issuing a law preventing this (Canon 15) in line with the Apostolic Law.
Then in May of the year 325 AD, the First Council of Nicaea was held. Eustathius was one of its most prominent figures. His role in refuting Arianism was great. He was the first speaker at the council. When King Constantine entered, Eustathius was the one who welcomed him on behalf of the assembled fathers. The proceedings of the council have not reached us, and we do not know the contribution of our saint in the discussions that took place. But it seems that he shone, which made the Arians hate him and conspire to get rid of him.
بعد ذلك عاد إلى أنطاكية وسعى إلى لّم شملها بعدما عصفت بها سياسة المحاور. وقد أبدى حرصا مبينا في شأن تنقية الإكليروس والحؤول دون وصول المشتبه بهم إلى سدّة الرعاية. أحد الذين كانوا مصدر قلق لأفستاتيوس كان أفسافيوس القيصري صاحب التاريخ الكنسي المعروف. قيصرية فلسطين كانت، بشكل من الأشكال ، تابعة لأنطاكية. أفسافيوس كان مائلا إلى الآريوسية وسعى إلى تمرير صيغة لدستور الإيمان غير التي أقرّها الآباء. من هنا ان علاقة أفستاتيوس بأفسافيوس كانت مشدودة، وقد كانت كذلك أيضا بين أفستاتيوس وعدد من أساقفة سوريا وفلسطين كثيودوتوس اللاذقي وبتروفيلوس البيساني وإيتيوس اللّد وكيرس أسقف حلب. هذا الوضع استغله أفسافيوس النيقوميذي، الآريوسي الحيّال، الذي كثّف اتصالاته بخصوم أفستاتيوس. ثم فجأة في السنة 327م طلب اجتماعا أسقفيا في أنطاكية لمعالجة مسائل داخلية. حضر أفستاتيوس وآخرون من أتباعه لكن الأكثرية كانت آريوسية. في اللقاء، وجّه الآريوسيون وفقا لسيناريو معدّ سلفا اتهاما لأفستاتيوس بالفساد وطالبوا بإقالته. ثلاث تُهم سُجّلت ضده” انه من أتباع ساباليوس وانه تكلم بالسوء على هيلانة الملكة، أم قسطنطين، وأنه رجل زان. وإثباتا لتهمة الزنى جاؤوا بامراة تحمل طفلا ادّعت انها حبلت به من أفستاتيوس. حاول رجل الله ان يدافع عن نفسه، لكن المرأة أقسمت ان ما تقوله هو الحقييقة. إزاء هذه المؤوامرة المحاكة بإحكام بدا أفستاتيوس مغلوبا على أمره. وبعد أخذ ورد حكم المجتمعون بإقالة أفستاتيوس. بُلِّغ قسطنطين الملك قرار المجتمعين فأبدى ارتياحه وعمد إلى نفي أفستاتيوس إلى ترايانوبوليس في تراقيا ثم بعد ذلك إلى فيليبي حيث رقد في تاريخ لعله بين العامين 330و 337م. وقد ورد ان المرأة المفترية مرضت بعد حين واشتدّت وطأة المرض عليها فتحرّك ضميرها واعترفت بتلقيها رشوة مقابل افترائها على رجل الله. كما ذكرت ان الطفل الذي أنجبته هو من أفستاتيوس آخرف يعرف بأفستاتيوس النحّاس. هذه المعلومة فيما يبدو انكشفت ولكن بعد فوات الأوان. كذلك ورد ان قديسنا تجمع شعبه قبل خروجه إلى المنفى وحثه على التمسك بالإيمان القويم. وقد كان لشخصه ووصيته أيّما تأثير على فريق من اهل انطاكية حتى انه بقي في وجدانهم رمزا أوحد لاستقامة الرأي في المدينة فتصلبوا سنين طوالا (راجع سيرة القديس ملاتيوس الانطاكي في 12 شباط).
Eustathius has a work in refutation of Arianism. St. Jerome said that our saint was the first to write against it. He also composed letters on the interpretation of the six days, the Psalms, and the soul. Only his letter on the Sibyl of Endor (see 1 Sam. 28) has survived, in which he refuted Origen's opinion and criticized his symbolic method. Some fragments of his treatise against Arianism are found in Eulogius of Alexandria and John of Damascus. It is said that he composed an extended liturgy (see The Church of the City of God Antioch the Great by Asad Rustum, Part I, p. 209). Sozomen the historian describes his writings as wonderful, whether for the purity of his style, the loftiness of his ideas, the beauty of his expression, or his striking choice of material.
St. Jerome calls him a resounding trumpet and marvels at the breadth of his ecclesiastical and worldly knowledge. John Chrysostom devotes a complete eulogy to him. Sozomen affirms that he impressed everyone with the holiness of his life and the eloquence of his speech. St. Anastasius of Sinai calls him the divine patriarch and the shepherd with perfect knowledge of the ways of God, the wise orator, the holy martyr and the scholar through whose mouth God speaks.
His remains were transferred to Antioch in 482 AD. Our Orthodox Church commemorates him on February 21st.
Troparion of Saint Eustathius in Tone 4
The deeds of truth have shown you to your flock as a rule of faith, an image of meekness, and a teacher of restraint, O Father Archpriest Efstathius. Therefore, through humility you have attained exaltation and through poverty you have attained wealth. So intercede with Christ God to save our souls.
Kontakion of Saint Timothy in the fourth tone
You have shone in the East, like a bright star, and you have illuminated the hearts of the faithful with the virtues of your miracles, O Timothy, who is adorned with dazzling miracles, the most blessed.