Acts 7:2

“And still further, Stephen, who was chosen the first deacon by the apostles, and who, of all men, was the first to follow the footsteps of the martyrdom of the Lord, being the first that was slain for confessing Christ, speaking boldly among the people, and teaching them, says: "The God of glory appeared to our father Abraham, ... and said to him, Get thee out of thy country, and from thy kindred, and come into the land which I shall show thee; ... and He removed him into this land, wherein ye now dwell. And He gave him none inheritance in it, no, not so much as to set his foot on; yet He promised that He would give it to him for a possession, and to his seed after him.... And God spake on this wise, That his seed should sojourn in a strange land, and should be brought into bondage, and should be evil-entreated four hundred years; and the nation whom they shall serve will I judge, says the Lord. And after that shall they come forth, and serve me in this place. And He gave him the covenant of circumcision: and so [Abraham] begat Isaac." And the rest of his words announce the same God, who was with Joseph and with the patriarchs, and who spake with Moses.”

“The exuberance of the Scythians fertilizes the Persians; the Phoenicians gush out into Africa; the Phrygians give birth to the Romans; the seed of the Chaldeans is led out into Egypt; subsequently, when transferred thence, it becomes the Jewish race. So, too, the posterity of Hercules, in like wise, proceed to occupy the Peloponnesus for the behoof of Temenus.”

“"Men, brethren, and fathers, hearken; The God of glory appeared unto our father Abraham, when he was in Mesopotamia, before he dwelt in Charran." Immediately at the outset he overthrows their conceit, and makes it appear by what he says, that the temple is nothing, that the customs are nothing either, without their suspecting his drift: also that they shall not overcome the preaching; and that from powerless things God evermore contrives Him powerful instruments. Mark then how these threads make the texture of the whole speech: and moreover that having evermore enjoyed exceeding goodness, they still requited their Benefactor with the opposite conduct, and that they are now attempting impossibilities. "The God of glory appeared unto our father Abraham, when he was in Mesopotamia, before he came into Charran." Both the temple was not, and sacrifice was not, and yet a vision of God was vouchsafed to Abraham, and yet had he Persians for his ancestors, and was in a strange land. And he does well at the beginning of his speech to call Him, "the God of glory:" seeing that He hath made them that are without honor to be glorious. "Because" (says he) "it was He that made them glorious, He will make us also." Observe how he leads them away from things of the body, from the place, in the first instance, as the place was in question. "The God of glory," says he: implying again, that He needs not the glory which comes from us, which comes by the Temple: for Himself is the Fountain thereof. Think not, he would say, in this way to glorify Him.”

“The God of glory appeared to our father Abraham when he was in Mesopotamia, etc. It should be noted, according to the words of Stephen, that it was not as it appears in Genesis, that God spoke to Abraham after the death of his father, who certainly died in Haran, where the son also lived with him; but before he dwelt in the same city, even then when he was in the region of Mesopotamia, of which it is a city.”

“Brothers and fathers, hear: The God of glory appeared to our father Abraham. Because the blessed Stephen was accused of speaking blasphemy against Moses and God, at the very beginning of his speech he very vigilantly addressed their slander by saying that the same God who spoke to the fathers and prophets was the God of majesty and glory. Even when he reached the times of Moses in his speech, he praised him with fitting words, but proved that those people had always been rebellious and disobedient to his words. It is also noteworthy how skillfully he spoke; thus, he began to speak to his persecutors as if he were afraid of them: Brothers and fathers, hear. What could be gentler, what could be more gracious in winning over his audience, than to commend the Savior? He began gently so that he would be listened to for a long time. And since he had been accused here of speaking against God and the law, just as he showed that he was preaching the true God at the beginning of his speech, he also explained their law to them in such a way that he was seen as a proclaimer of that law of which he was accused of being a destroyer. Indeed, as his speech progressed, when he refuted both their new and old errors, he clearly showed how great was the authority of his spirit, and how free his soul was from the fear of the enemy.”

“They themselves did not even consider that they were permitting themselves blasphemous actions, yet they accuse him of blasphemy for his words. Moses was always on their mind – they were not so much concerned with the works of God as with the ordinances of Moses. But Stephen at the very beginning of his speech refutes their opinion and proves that neither the temple nor the rites are of significance, and that they will not prevail against the preaching of the Gospel, that God makes what is difficult and impossible easy and possible. Note: their accusations consist precisely in the fact that, while constantly enjoying God's love for mankind, they repaid their Benefactor with the opposite and seek the impossible. Stephen also shows that the promise was given before this land, before circumcision, before sacrifice, before the temple; that they received this land, as well as circumcision and the law, not by merit, but the land was a reward for obedience; that when circumcision was given, the promise had not yet been fulfilled; and that all these things were foreshadowings. He beautifully names God at the beginning of his speech "the God of glory," because He made glorious those who were reviled. He also says that there was not yet a temple, yet Abraham was deemed worthy to see God; that his ancestors were Persians and he lived in a foreign land. Note how Stephen draws their mind away from the sensible, beginning with the locality, since the discussion was also about the place. If God is the God of "glory," then He has no need to receive glory from you through your temple, because He Himself is the source of all glory and all good.”

“See that Stephen does not teach willingly, but is compelled by those who ask. And since he prevailed by his discourse and his signs, he became unbearable to them. The false testimony of the hired men was instigated so that the matter might not appear to be a sham. For they did not fear God, but aimed at the praise of men. The preface, indeed, is truly wise and full of benevolence. For he wishes to present a familiarity with names, as one who is barefaced and harmful toward brothers and fathers is not sane. But he also sees and secures honor and profit, this being the nature of a man who proves himself, and beneficially for those concerning whom the speech is uttered. Yet as to you, he says, there is no perception of such a thing. For the calling which to me is imposed by the brothers and fathers, on the contrary, I view you as if you had forgotten our common nature, showing yourselves to be moved by indiscriminate hatred toward us, making even those things that incline toward the divine to appear favorably to you. Leaving other matters aside, I will lift up for you the remembrance of these things, which are not without the divine end of inclination, signs and wonders worked through us, of which you yourselves are witnesses, being accomplished in no other way. But having indicated these things through the calling hinted by the brothers and fathers and having apprehended Stephen, let us now consider also those things connected with these, not by chance, but set forth with much of inspired wisdom.”

“See here again how from the preface Stephen strips off the glory of those very ones, not assigning the glory to the temple, not to the nation, but to God alone. For "the God of glory," instead of "the glorified one," is said, God. This glorified one, working resourcefully out of the helpless, and making the dishonored honorable, will also make us so. For he who arranged wisdom for the helpless people from of old, that same one now has resolved to advance the formerly helpless glorious things toward the resourceful. And to make this credible, Abraham is presented according to the narrative, he who did not deserve the display of God in Mesopotamia by a temple or by sacrifices. And this accounts, as has already been said, for showing that the glorified God is able to do for those things and for us what he did for them, and to bring from obscurity into appearance. And although many hostile nations and kings were brought against Abraham and his seed, some were destroyed, yet what was humbler advanced to greater status. If then the God of glory so inclined concerning those matters, he says, one ought also to consider concerning us that things may not turn out otherwise.”

“In another way. See how he leads them away from bodily things, and meanwhile from place, attributing glory to God, not to place. For he himself is the source of glory, not in need of the glory which is by us through the temple. But when Scripture says that Terah was the father of Abraham and had gone out from Ur to set out from the land of the Chaldeans, how now does Stephen attribute this oracle to Abraham himself? (see Gen 11:26-32) To which it can be said that indeed the divine response was given to Abraham, but Scripture attributes it to the father, because the sons did not contradict the counsel which was from the divine oracle, although the father was the one who left, this example revealing the disobedience of those present. For, since they would not be convicted of being disobedient when Terah did not oppose the counsel of his son, yet after the experience of divine signs would they not, not only unbelieving, but even with envy and hostilely attacking them in slaughter, persecute those who deserved to be glorified because of divine signs?”