Whence, I pray you, did that grace bloom upon the countenance of Stephen? (Recapitulation.) The writer gives him this report above, that he was “full of faith.”. For it is possible to have a grace that does not consist in works of healing: For to one is given the grace of the Spirit in such and such wise (τοιὣσδε). But here, it seems to me, it says that he was also gracious to look at: “They saw his face as it had been the face of an angel.” “Full of faith and of power”: which is also the character given of Barnabas “he was a good man, full of faith and of the Holy Ghost.” Whence we learn that the sincere and innocent are, above all others, the men to be saved, and that these same are also more gracious. “Then they suborned men, which said, We have heard him speak blasphemous words.” In the case of the Apostles they were annoyed that they preached the Resurrection, and that much people flowed unto them: but in this case, that they were getting their diseases healed. The things for which they ought to give thanks, they made matter of blame: O the madness! The men who overcame them by works, they expected to overcome by words! It is just what they did in the case of Christ, and always they forced them to words. For they were ashamed to seize them without more ado, having nothing to charge them with. And observe, not the persons themselves who bring them to judgment bear witness against them; for they would have been refuted: but they simply hire others, that it may not seem to be an act of mere violence. It is all of a piece with their proceeding in the case of Christ. And observe the power of the preaching, that, though they are not only scourged but stoned, it still prevails: not only, private individuals as they are, dragged to the bar, but assailed from all quarters: and, their enemies themselves being witnesses, not only were these worsted, but “they were not able” even “to resist”, though they were exceeding shameless: so mightily did it overthrow them, for all that they could do with their preposterous figments (as the saying that He had a devil— He that cast out devils!). For the battle was not man's, but God's against men. And there were many combined together; not only they in Jerusalem, but others as well. For “we have heard him,” say they, “speaking blasphemous words against Moses and against God.” O you shameless ones! You work blasphemous deeds, and think nothing of it. This is why Moses is added— because the things of God were no great concern to them: and it is ever and always Moses that they make mention of: “This Moses, which brought us out.” “And they stirred up the people.” Fickleness of the multitude! And yet how could a man who was a blasphemer have so succeeded? How could a blasphemer work such miracles among the people? But the undisciplined multitude made them strong who had the worst of it (in argument).— This was what most annoyed them. “We have heard him,” they say, “speaking blasphemous words against Moses and against God”: and again, “This man ceases not to speak blasphemous words against this holy place and the law,” and with an addition, “the customs” “which Moses delivered to us”; Moses, not God. Upon the supposition of a design to overturn their manner of life (πολιτείας), they accused him of impiety also. But to show that it was not in the nature of such a man to speak such things, and harshly [“Then all,” it says, “which were in the council, looking steadfastly upon him, saw his face, as it had been the face of an angel”]: so mild was he even in countenance. For, in cases where persons were not falsely accused, Scripture mentions nothing of this kind: but as in this case it was all false accusation, with reason does God rectify it by the very look of the man. For the Apostles indeed were not falsely accused, but were forbidden: but this man is falsely accused: and therefore before all else his countenance pleads for him. This abashed even the priest. “And he said,” etc. He shows here, that the promise was made before the Place, before Circumcision, before Sacrifice, before the Temple, and that it was not of their merit that these received either Circumcision or Law, but that the land was the reward of obedience alone. Moreover, that neither on the giving of circumcision does the promise receive its fulfillment. Also, that these were figures, and (so was) both the leaving his country at God's command— not against the law (for home and country is where God shall lead): “Then came he out,” it says, “of the land of the Chaldeans”:— and that if one look closely into the matter, the Jews are of Persian origin: and that, without miracles, one must do as God bids, whatever hardships be the consequence; since the Patriarch left both the grave of his father and all that he had, in obedience to God's command. But if Abraham's father was not allowed to take part with him in the privilege of migrating to Palestine, because he was unworthy: much more shall the children (be excluded at last), for all that they may have gone a good distance on the way. “And He promised,” it says, “to give it to him, and to his seed after him.” Herein is shown the greatness both of God's goodness and of Abraham's faith. For the expression, “when as yet he had no child,” does show his obedience and faith. “Promised to give it to him and to his seed.” And yet the events showed the contrary: namely, after he came, he had not “so much as to set his foot on,” had not a child; which very things were contrary to his faith.
These things having seen, let us likewise, whatever God shall promise, receive the same, however contrary may be the events. And yet in our case, they are not contrary, but very suitable. For where the promises are, there, when the contraries turn out, they are really contrary; but in our case it is just the reverse: for He has told us that we should have tribulation here, but our rest there. Why do we confound the times? Why do we turn things upside down? Say, are you afflicted, and livest in poverty, and in dejection? Be not troubled: for it were worth being troubled at, were thou destined to be afflicted in that world: as for this present affliction, it is the cause of rest. “This sickness,” says He, “is not unto death.” That affliction is punishment: this, schooling and correction. It is a contest, this life present: if so, to fight is our business now: it is war and battle. In war one does not seek to have rest, in war one does not seek to have dainty living, one is not anxious about riches, one's care is not about a wife then: one thing only he looks at, how he may overcome his foes. Be this our care likewise: if we overcome, and return with the victory, God will give us all things. Be this alone our study, how we may overcome the devil: though after all it is not our own study that does it, but God's grace does the whole business. Be it our one study, how we may attract His grace, how we may draw to ourselves that assistance. “If God be for us, who can be against us?” Let us make one thing our study; that He be not our enemy, that He turn not away from us.
Source: Homilies on Acts (New Advent)