Stephen engages in an effective witness by deed and word, not unlike the apostles (5:12, 42). The Spirit-fullness he knows includes grace and power, so that he is able to do great wonders and miraculous signs. Grace further defined by power is not simply a miracle-working ability (compare 3:12). It is a more comprehensive "gracing" that includes effective preaching (6:9-10; compare 14:26; 15:40; 20:32). As part of a larger "apostolic" circle that included Philip and Barnabas, Stephen does miracles as a token of salvation's advance first to Hellenistic Jews and then to other peoples (8:6; 14:3; 15:12).

Should we expect more "Stephens" today? Though normally signs and wonders are the work of apostles and prophets at particular junctures of God's salvation history, Stephen's activity is witness to the fact that even "this restriction is not absolute" (Stott 1990:126). Let us pray to be full of the Spirit and let God's "gracing" do what it will.

Stephen's witness in the Hellenistic Jewish synagogues draws opposition. In theological debate, however, Stephen bests all comers; no one has an answer for him (compare Lk 12:12; 21:15; Jn 16:8-11). Stephen has conquered their minds. But God has not chosen through this witness to also conquer his opponents' wills and lead them to repentance and conversion.