Stephen--Part 1

Martyrdom of Stephen— Acts 6:8-8:3

By Pastor Jim Gray

Part 1: The Maligning of Stephen—6:8-15.

One of the great turning points in Acts is the martyrdom of Stephen. Until this point the ministry of early Acts was to the Jews only, after Stephen it was to devout people. Now the vision of Peter came to deny any unclean thing. The ministry starts to go to devote people living in other lands (i.e., Cornelius). The emphasis is on the continued and progressive rejection by the leadership of the nation of Israel. The progression of hostility against the offer has intensified from a warning (4:21) to whipping (5:40) and now to murder (7:40). The maligning of Stephen can be divided into three areas:

The ministry of Stephen (6:8). 

The first thing we notice about Stephen is his empowerment. He is full of grace and power. Grace is often connected by the word gift, because a gift is the grace empowerment for a task (I Cor. 7:1; 12:4, 7, 9; Eph. 4:7; 1 Tim. 4:14). His empowerment is displayed in his “performing great wonders and signs among the people.” Luke uses this phrase to draw special attention to Stephen. So far, Jesus and the apostles were the only ones with this empowerment in Acts (cf. 2:22, 43, 5:12). Luke reminds us that these signs and wonders were “among the people,” a reference to the nation Israel. Significant because God is still dealing exclusively with the nation of Israel (Acts 2:47; 3:9, 11-12. 23; 4:1-2, 8, 10, 17, 21; 5:12-13, 20, 25-26, 34).

A clash with Stephen—6:9-10.

The confrontation was with the Libertines. These were Jews who were at one-time slaves and had been given or earned their freedom. They had a connection with Rome since most slaves were Roman prisoners (or their descendants). Like most churches, synagogues tended to have a membership with people of similar backgrounds and connections. These are Hellenistic Jews, and membership included “Cyrenians, Alexandrians, and some from Cilicia and Asia” (6:9). These men “rose up and argued with Stephen” (6:9). The word argued can mean dispute or debate. However, their words could not hold up, just like they were unable to answer Jesus (cf. Luke 20:8, 26). “But they were unable to cope with the wisdom and the Spirit with which he was speaking” (6:10). The word cope means to oppose, stand up against, or resist. They were unable to stand up against the debating skill and wisdom of Stephen because of the work of the Holy Spirit (cf. 6:3, 5; 7:55). The gift of wisdom and the work of the Holy Spirit are key concepts of this motif. The promise of Jesus is taking place (Luke 1:14-15). Stephen was enabled to withstand and stand up to these men with the truth and wisdom of the Word.

The custody of Stephen—6:11-15.

Unsuccessful in their argument with Stephen, they now hatch a plot: “Then they secretly induced men to say, ‘We have heard him speak blasphemous words against Moses and against God’” (6:11). It is the same techniques used against Jesus (cf. Matt 6:61) and will be used against Paul (cf. Acts. 21:8). This is the first of three charges against Stephen. He blasphemed the Law of Moses (Exodus 20:7). They broke the Law to accuse someone of breaking and blaspheming the Law. It is important to note the order given in the text—first Moses, then God. They were legalistic, but not enough to let it get in the way. Mosaic Law was the ultimate for them, yet they had no conscience of breaking it for they own self-interest and preservation.

CHARGES AGAINST STEPHEN

Acts 6:11	Blasphemed against the Law
Acts 6: 13	Blasphemed against the Temple
Acts 6:14	Supporting the destroying the Temple

Next, they got the people, elders, and scribes on their side. They did so by stirring the people up against Stephen. Then they arrested him and brought him before the Sanhedrin, as they did the Apostles (Acts 4:15; 5:27). The word dragged is synerpasan meaning to drag or seized against one's will or to force unwillingly.[1] The Sanhedrin, made up of elders and scribes, was the religious court of the Jews. It was known as the Sanhedrin. From 6 AD they held considerable power and influence in the area but it was dissolved during the Jewish revolt in 66 AD.[2]

In court, the false witnesses come forward. The charge is revealed—being against the Temple. This was an unjust examination. False witness was presented, which is prohibited by the Law (Ex. 20:16; Deut. 19:16-18). They do not give outright lies, but they distortions of the truth. The third charge is that he supports the destruction of the Temple. The Lord himself did say the Temple was to be destroyed (Matt. 24:1-2). This is guilt by association and a subtle charge of conspiracy.  However, Jesus did not say he would personal destroy the Temple, as the witnesses imply. To the Jewish mind, the Temple and the Law were related, to speak against the temple were to speak against the Law and God.^[3] No doubt Stephen also taught the higher view of the Law as Jesus did in the Sermon on the Mount (Matt. 5-7). Notice the demeaning way they spoke of Stephen. They speak of him as “this man,” the very way they spoke of the Lord (cf. Luke 23:2, 4, 18). The tone is to belittle him in the eyes of the council. It was the Semitic way to show contempt. They attacked Stephen personally. When the doctrine cannot be disputed, then discredit the preacher. 

The purpose of Luke in Acts 6 is three-fold: (1) To introduce us to Stephen and his character. (2) To establish the continued hostility of Israel’s leadership. (3) To set up Stephens’s speech recorded in chapter 7. Without the information of chapter 6, the speech of Stephen would not have its proper context.

…to be continued

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[1]  Bock, BECNT: ACTS, 272.

[2]  Charles Utley, ACTS 66 (electron media).

[3]  Bock, BECNT: ACTS, 272.