Atos 7
David Guzik · Citado em PreceptAustin
Atos 7
Guzik - In his response Stephen gave a panorama of Old Testament history. We shouldn’t think Stephen instructed the Sanhedrin on points of Jewish history they were ignorant of. Instead, Stephen emphasized some things in Jewish history they may not have considered: That God never confined Himself to one place (like the temple), and that the Jewish people had a habit of rejecting those God sends to them. (Acts 7 Commentary) The NET, KJV, NIV, NRSV and NLT all begin this verse with "Then" (omitted by NAS). The ESV begins with "and." All of these versions (except NAS) are translating the Greek article is "de" which Friberg says "most commonly to denote continuation and further thought development, taking its specific sense from the context." (Analytical Lexicon) This conjunction links this passage with Acts 6:14 (Acts 6:15 being a description of what Stephen's accusers beheld!). The high priest - The head of the Jewish Supreme court addresses Stephen. The legal high priest was Caiaphas (Kaiaphas high priest from A.D. 18–36), but Annas still had power (and Jews considered high priest a lifetime position so they still called him by that title) and so functioned as a high priest (See notes on Acts 4:6). Both were involved in the illegal nocturnal trials of Jesus and were instrumental in bringing about His crucifixion. Now they add to their sins by being "accomplices" in the illegal stoning of Stephen. Presumably the one addressed here is Caiaphas. He had "blood on his hands" already so what was a little more blood to his conscience? High priest (749)(archiereus from arche = first in a series, the leader or ruler, idea of rank or degree + hiereus = priest - hieros is that which is determined, filled or consecrated by divine power) refers to the priest that was chief over all the other priests in Israel. This office was established by God through Moses instructions in the Pentateuch. The high priest functioned as the mediator between Jehovah and Israel (cp new order under the New Covenant - 1 Ti 2:5) performing sacrifices and rituals like other priests, but in addition acting to expiate the sins of the nation on the annual Day of Atonement (another source) (Read Lev 16:1-34+) Are these things so ("Are these accusations true?" = NLT; "Are these charges true?"= NIV) - Are then these things so, as the witnesses testify? It reminds us somewhat of our phrase "Do you plead guilty or non-guilty?" The scene is similar to how the high priest interrogated our Lord Jesus before He was crucified (cf Mt 26:62; Mk 14:60; Jn 18:19). S Lewis
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Guzik explains that "Abraham was promised both the land and descendants, but had no outward proof of either. He could only trust God for the fulfillment of these things. With this, Stephen emphasized a relationship with God on the basis of faith and not outward evidences like a temple or the structure of institutional religion and its customs.. Even when Abraham was in the land, he was a pilgrim. He didn’t make an idol out of the blessings God had either given or promised. This was a rebuke to the religious leaders Stephen spoke to, because many among them had stopped being pilgrims and they made idols out of the blessings of the temple and the land. (Acts 7 Commentary) Corrie Ten Boom has an apt description of Abraham's faith - Faith is like radar that sees through the fog the reality of things at a distance that the human eye cannot see. Derek Thomas comments that "As though to emphasize the association of God’s presence with geography in the minds of his hearers, Stephen reminded the members of the Sanhedrin that Abraham—the great father-figure of the Jews—did not possess so much as one square inch of soil in Israel, let alone Jerusalem (Acts 7:5). God was present with Abraham, even though he was a migrant with nowhere to call “home.”" (Ibid) Horton - God—while Abraham still "had no child"—promised to give it to him and to his descendants for "'an everlasting possession'" (Gen. 17:8). So Abraham trusted God's word, accepted the promise, and put his life in God's hand. (Acts: A Logion Press Commentary) Rex A Koivisto summarizes what he feels to be Stephen's main theological point regarding his review of the life of Abraham -- The theological point of this section is clear: the God of Israel is not tied to the land (upon which the Temple rests). The land must not be given the overriding significance that the Jewish contemporaries of Stephen were giving to it. It certainly has importance as the gift of God to the descendants of Abraham in the fulfillment of promise (Acts 7:6–7 ), but to require that the God of the promise be limited in his revelation and/or worship to one place is to reduce that God to a localized deity unworthy of proper respect. That this consideration should be important to Luke in his theology and structure of Acts is clear. To this point the Church itself had been localized in Jerusalem, impeding progress on the fulfillment of the Great Commission (Acts 1:8). It is only after Stephen’s speech and martyrdom that the Word of God is finally extended beyond Judea. In view of this connection, it is difficult to deny that the theology of Stephen was central to the theology of Luke as he composed Acts. (Stephen's Speech: A Theology of Errors? - Grace Theological Journal. 8.1 1987. 101-114) Life Application - Stephen used his knowledge that all Jews were well acquainted with the story of Abraham to prod his listeners into going beneath the mere facts of the patriarch's existence. Stephen pointed to spiritual lessons from Abraham's life. Abraham trusted God in situations where common sense would have led most people to doubt. Similarly, human reason had convinced the Jewish leaders that a simple carpenter from Nazareth could not possibly be the promised Messiah. Using the life of Abraham, Stephen reminded his audience that God seldom acts in an expected manner. Don't let your familiarity with Bible stories blind you to God's working behind the scenes. Learn the lessons of faith that are gained from reflecting on the lives of biblical saints. (Life Application Bible Commentary – Acts) Acts 7:6 "But God spoke to this effect, that his DESCENDANTS WOULD BE ALIENS IN A FOREIGN LAND, AND THAT THEY WOULD BE ENSLAVED AND MISTREATED FOR FOUR HUNDRED YEARS. (NASB: Lockman) KJV Acts 7:6 And God spake on this wise, That his seed should sojourn in a strange land; and that they should bring them into bondage, and entreat them evil four hundred years. that his DESCENDANTS WOULD BE ALIENS Ge 15:13,16 four hundred years Ex 12:40,41; Gal 3:17 Acts 7 Resources - Multiple Sermons and Commentaries MISTREATED FOR 400 YEARS Mistreated but not forgotten. Perhaps you need to hear and receive that truth if you are a follower of Christ and have been mistreated and feel as if your Covenant keeping God has forgotten you and your plight! His Name is still Immanuel, God with us! His Word is still “I WILL NEVER DESERT YOU, NOR WILL I EVER FORSAKE YOU,” (5 negatives in that passage!) (Heb 13:5+) But God spoke to this effect - Stephen was accused of blaspheming God (Acts 6:11), but here is speaking of God's omniscience to be able to predict the future. That his DESCENDANTS WOULD BE ALIENS IN A FOREIGN LAND - Israel would be living in a foreign country (Egypt) but would never become citizens of Egypt. Like Abraham they would have no permanent land in Egypt. They would retain their identity as Israelites. Stephen is quoting in part from Genesis 15 God said to Abram, “Know for certain that your descendants will be strangers in a land that is not theirs, where they will be enslaved and oppressed four hundred years....“Then in the fourth generation they will return here, for the iniquity of the Amorite is not yet complete.” (Ge 15:13,16) David Thompson - Here were God’s people not even living in the land and they were enslaved in a foreign nation until God would deliver them. Israel could not save themselves; God would save them, but they were still God’s people even though they weren’t even in the Land. Aliens (3941)(paroikos from para = beside + oikos = dwelling, home) means literally to dwell near and thus to have a home alongside of. It refers to a person living in a foreign land alongside of people who are not of his kind or to a period spent in a foreign land without taking out or being granted rights of citizenship. Paroikos is also used in Acts 7:29. AND THAT THEY WOULD BE ENSLAVED AND MISTREATED FOR FOUR HUNDRED YEARS - As noted above, Stephen is quoting from Genesis 15:13. Note that Ex 12:40 says "the time that the sons of Israel lived in Egypt was four hundred and thirty years." Galatians 3:17 says "the Law, which came four hundred and thirty years later." Most commentators (e.g., John Calvin) feel that Stephen was rounding off the number but there are other suggestions. See Chart Comparing 400 years to 430 years. Enslaved (1402)(douloo related to doulos) means that the Israelites who had been free under Joseph's reign were to be in a state of absolute obedience and bondage as slaves to Pharaoh and the Egyptians. Mistreated (2559)(kakoo from kakos = bad, evil) means to harm or do evil to - physically to mistreat (Acts 7:6) or morally to embitter or poison one's mind causing them to think badly about another (Acts 14:2). This same verb is used in the Septuagint of Ex 1:11 which describes Israel's mistreatment in Egypt. In Nu 20:15 Moses records "the Egyptians treated us and our fathers badly (Lxx = kakoo)." Kakoo - 6x - Acts 7:6; Acts 7:19; Acts 12:1; Acts 14:2; Acts 18:10; 1 Pet. 3:13 Kakoo - 54x in the Septuagint - Ge 15:13 (Quoted by Stephen); Ge 16:6; Ge 19:9; Ex 1:11; Ex 5:22; Ex 5:23; Ex 22:21; Ex 22:22; Ex 22:23; Nu 11:11; Nu 16:15; Nu 20:15; Num. 24:24; Num. 29:7; Num. 30:13; Deut. 8:2; Deut. 8:3; Deut. 8:16; Deut. 26:6; Jos. 24:5; Jos. 24:20; Jdg. 2:18; Ruth 1:21 "the Almighty has afflicted - kakoo"); 1 Ki. 17:20; Job 20:26; Job 22:9; Job 24:24; Job 30:11; Job 31:30; Ps. 27:2; Ps. 38:8; Ps. 44:2; Ps. 89:22; Ps. 94:5; Ps. 106:32; Ps. 107:39; Eccl. 7:22; Eccl. 8:9; Isa. 41:23; Isa. 50:9; Isa. 53:7; Jer. 25:6; Jer. 25:29; Jer. 31:28; Jer. 44:27; Ezek. 33:12; Dan. 10:12; Hos. 9:7; Zeph. 1:12; Zech. 8:14; Zech. 10:2;
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Guzik - Stephen confronted their idolatry of the temple. In doing so, they tried to confine God within the temple. Yet God is too big to fit in any temple man could make. On a more subtle level, many Christians do the same thing. It may not be the worship of a church building (though certainly that does take place from time to time), but it is the confinement of God to one place. In other words, the only place they meet God is at the church. As far as they are concerned, God is absent from the rest of their lives. In the minds and lives of some today, God might as well only live at the church. (Acts 7 Commentary) Acts 7:50 'WAS IT NOT MY HAND WHICH MADE ALL THESE THINGS?' (NASB: Lockman) KJV Acts 7:50 Hath not my hand made all these things? Acts 14:15; Ex 20:11; Ps 33:6-9; 50:9-12; 146:5,6; Isa 40:28; 44:24; Isa 45:7,8,12; Jer 10:11; 32:17 Acts 7 Resources - Multiple Sermons and Commentaries WAS IT NOT MY HAND WHICH MADE ALL THESE THINGS? - My Hand is a metaphor for God Himself. The Greek sentence begins with the adverb ouchi which calls for an affirmative answer. So the answer to this question is "Yes" and in context of Acts 7:49 the things He made are "heaven" and "earth," His throne and His footstool. The point of this quote is that if God made everything in the heavens and the earth, how is it even possible that any man made building, even the cherished Temple, could contain the living God? Surely the Sanhedrin grasp the thrust of Stephen's OT quote and realized the clear implication that their beloved Temple could not contain Him. Stephen is demolishing their thought about one of their most prized institutions. Clearly he has no fear of men, and must surely understand that this type of declaration will bring more cries of speaking against this holy place, the Temple (cf Acts 6:13) and then would be followed in short order by stones on his head. Ps 102:25 “Of old You founded the earth, And the heavens are the work of Your hands. Toussaint makes the point that Stephen was attempting to get across to the Sanhedrin - In God’s workings with the nation from Abraham to Solomon there was innovation and change. The point is clear: If God changed so many things in Israel’s history, who is to say that the Law and the temple were permanent? (BKC) THE ATTITUDE OF MODERN JEWS TO THE TEMPLE Here is the statement of principle from The Temple Institute in Jerusalem a group which is seeking to rebuild the Jewish Temple - The Temple Institute is dedicated to all aspects of the Divine commandment for Israel to build a house for G-d's presence, the Holy Temple, on Mount Moriah in Jerusalem. The range of the Institute's involvement with this concept includes education, research, activism, and actual preparation. Our goal is firstly, to restore Temple consciousness and reactivate these "forgotten" commandments. We hope that by doing our part, we can participate in the process that will lead to the Holy Temple becoming a reality once more. (Temple Institute) They are doing all they can to rebuild the Temple in Jerusalem and they explain why... THE TEMPLE INSTITUTE CONSIDERS IT OF PRIMARY IMPORTANCE to educate about the great significance of Mount Moriah, the Temple Mount in Jerusalem, the only site in the world that is considered holy by the Jewish people, and the only site in the world which G-d chose to rest His presence through the establishment of the Holy Temple....Sadly, much of our contemporary attitudes regarding the Holy Temple are a reflection of our own spiritual bankruptcy and alienation from the spiritual underpinnings of true Torah knowledge and faith. The Holy Temple was not some magnificent building. It was the direct arena for our direct relationship with G-d; the unfolding saga of man's greatest spiritual longing. It was a place where heaven and earth met (ED: CONTRAST "HEAVEN IS MY THRONE..."); a meeting place for man and G-d....At this one place on earth, unlike any other, the one place that the Creator Himself chose to rest His presence (ED: CONTRAST "REPOSE" OR REST IN ACTS 7:50!), the rectification of man's connection with G-d takes place. All people were able to come to the Temple to partake in this direct and fulfilling bond; to recharge their spiritual batteries and come away with a renewed sense of purpose and being. (Temple Institute) Is this not the same deluded mindset which Stephen is seeking to address in Acts 7? Clearly the Jewish leaders of the movement to rebuild the Temple in Jerusalem espouse beliefs very similar to the Sanhedrin and sadly they are just as misguided as their ancestors! The leaders of the Temple Institute would probably not appreciate Stephen's arguments against this lofty view of the Temple! As an aside, I personally do believe the Temple will be rebuilt in Jerusalem. Numerous Bible passages would be very difficult to explain if there is not a future Temple - See the passages and notes on each passage for further explanation. Da 9:27+; Da 12:11+; Mt 24:15+; 2Th 2:4+, Rev 11:1-2+. A literal reading/interpretation of Scripture leaves no doubt whatsoever that a Jewish Temple must be rebuilt in Jerusalem and this rebuilt temple will exist during the time of the Daniel's Seventieth Week (often called the "Tribulation." Disclaimer - I am not a dispensationalist! I don't really know what that term means! I am however a "literalist" and if the plain sense of the text in context makes good sense, then an attempt to some other sense will result in nonsense. An example is allegorizing of Rev 11:1-2 -- the ESV Study note says the temple of God "suggests that the temple itself symbolizes the saints," and the holy city is a "reference to the true church" with forty-two months...symbolizing the brevity of the church’s suffering, which lasts until Christ comes." Notice the word "symbolizing!" Beloved, these literal numbers are repeated by John and Daniel and to interpret them symbolically is to end up with an interpretation that borders on nonsense in calling the holy city the true church. (See discussion of Interpreting Symbols - Understanding Symbols and Figures; Understanding Numbers.) Acts 7:51 "You men who are stiff-necked and uncircumcised in heart and ears are always resisting the Holy Spirit; you are doing just as your fathers did. (NASB: Lockman) stiffnecked : Ex 32:9 33:3,5 34:9 De 9:6,13 31:27 2Ch 30:8 Ne 9:16 Ps 75:5 Ps 78:8 Isa 48:4 Jer 17:23 Eze 2:4 Zec 7:11,12 uncircumcised : Lev 26:41 De 10:16 30:6 Jer 4:4 6:10 9:25,26 Eze 44:7,9 Ro 2:25,28,29 Php 3:3 Col 2:11 resist : Ac 6:10 Ne 9:30 Isa 63:10 Eph 4:30 as : Acts 7:9,27,35,39 Mt 23:31-33 Acts 7 Resources - Multiple Sermons and Commentaries Greek Sklerotracheloi kai aperitmetoi kardiais kai tois osin, humeis aei to pneumati to hagio antipiptete (2PPAI) os oi pateres humon kai humeis. CSB Acts 7:51 "You stiff-necked people with uncircumcised hearts and ears! You are always resisting the Holy Spirit; as your forefathers did, so do you. ESV Acts 7:51 "You stiff-necked people, uncircumcised in heart and ears, you always resist the Holy Spirit. As your fathers did, so do you. GWN Acts 7:51 "How stubborn can you be? How can you be so heartless and disobedient? You're just like your ancestors. They always opposed the Holy Spirit, and so do you! KJV Acts 7:51 Ye stiffnecked and uncircumcised in heart and ears, ye do always resist the Holy Ghost: as your fathers did, so do ye. NET Acts 7:51 "You stubborn people, with uncircumcised hearts and ears! You are always resisting the Holy Spirit, like your ancestors did! NAB Acts 7:51 "You stiff-necked people, uncircumcised in heart and ears, you always oppose the holy Spirit; you are just like your ancestors. NIV Acts 7:51 "You stiff-necked people, with uncircumcised hearts and ears! You are just like your fathers: You always resist the Holy Spirit! NLT Acts 7:51 "You stubborn people! You are heathen at heart and deaf to the truth. Must you forever resist the Holy Spirit? That's what your ancestors did, and so do you! NJB Acts 7:51 'You stubborn people, with uncircumcised hearts and ears. You are always resisting the Holy Spirit, just as your ancestors used to do. YLT Acts 7:51 'Ye stiff-necked and uncircumcised in heart and in ears! ye do always the Holy Spirit resist; as your fathers -- also ye; HARD HEARTS ARE HARD TO REACH Stephen, the accused, is now the accuser, and the situation becomes intolerable to the Sanhedrin and will soon turn violent as they pick up stones to stone Stephen, the first Christian martyr of the Church Age. Stephen Ger makes an interesting observation noting that now Stephen reaches "the passionate climax of his message by directly addressing the Sanhedrin. There is a sudden shift of tenses, from dispassionate third person ("THEY" - Acts 7:41, cf Acts 7:52) to fervent second person (cf "YOU" - Acts 7:53), as Stephen pronounced his own verdict over his accusers. " (Twenty-First Century Biblical Commentary - Acts) One can picture Stephen raising his hand and beginning to gesticulate toward the members of the Sanhedrin as he utters this next sentence. (Although pointing at another person with an extended finger is considered rude in many cultures.) Homer Kent writes "the Jews were fond of historical retrospection, and with good reason. In view of the remarkable dealings of God with their nation in the past, it is small wonder that in times of adversity Jews often found comfort in tracing their history to see God’s mercy, and to find encouragement for greater trust. Psalms 78 and 107 are other examples of this practice. Stephen, however, was not trying to find encouragement for himself, but was endeavoring to show how the Christian message was fully consistent with and the culmination of OT revelation. The speech also stressed the fact that historically God had to contend continually with a disobedient people, even among the patriarchs who sold Joseph to Egypt. According to Stephen, the important thing was to see God’s purposes, not man’s actions which were often sinful and contradictory to God’s will. . .Applying these historical precedents to his audience, Stephen accused them of having the same rebellious nature as their fathers. Their ancestors had persecuted the prophets who foretold Christ’s coming, and when Christ came this Sanhedrin had killed him. Their hardness of heart showed them to be no better spiritually than uncircumcised gentiles. This is the climax of Stephen’s speech, the personal application that cut his hearers to the heart. Throughout the centuries, Israel had refused to submit to God and obey the truths He had revealed to them. Their ears did not hear the truth (yes, they heard words but that's all), their hearts did not receive the truth, and their necks did not bow to the truth. As a result, they killed their own Messiah!
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Guzik comments that "The phrase and rejoiced in the works of their own hands is especially meaningful. One of the accusations against Stephen was that he blasphemed the temple. It wasn’t that Stephen spoke against the temple, but against the way Israel worshipped the temple of God instead of the God of the temple. Just as Israel worshipped the calf in the wilderness, so now they were worshipping the works of their own hands. (Acts 7 Commentary) Here is a review of Israel's actions in Exodus 32 Exodus 32:2-8 Aaron said to them, “Tear off the gold rings which are in the ears of your wives, your sons, and your daughters, and bring them to me.” 3 Then all the people tore off the gold rings which were in their ears and brought them to Aaron. 4 He took this from their hand, and fashioned it with a graving tool and made it into a molten calf; and they said, “This is your god, O Israel, who brought you up from the land of Egypt.” 5 Now when Aaron saw this, he built an altar before it; and Aaron made a proclamation and said, “Tomorrow shall be a feast to the LORD.” (NOTE THE SYNCRETISM) 6 So the next day they rose early and offered burnt offerings, and brought peace offerings; and the people sat down to eat and to drink, and rose up to play. (NLT = "they indulged in pagan revelry" ) 7 Then the LORD spoke to Moses, “Go down at once, for your people, whom you brought up from the land of Egypt, have corrupted themselves. 8 “They have quickly turned aside from the way which I commanded them. They have made for themselves a molten calf, and have worshiped it and have sacrificed to it and said, ‘This is your god, O Israel, who brought you up from the land of Egypt!’” Comment on rose up to play - NLT paraphrases it ".and indulged themselves in pagan revelry." GWT is even more direct "which turned into an orgy" and the Int'l Children's Bible the most direct "they got up & sinned sexually" Wow!) The Hebrew verb is tsachaq (06711) which is used in Ge 26:8 ("caressing his wife") NET Note on rose up to play - The form is a Piel infinitive construct, giving the purpose of their rising up after the festal meal. On the surface it would seem that with the festival there would be singing and dancing, so that the people were celebrating even though they did not know the reason. W. C. Kaiser says the word means "drunken immoral orgies and sexual play" ("Exodus," EBC 2:478). That is quite an assumption for this word, but is reflected in some recent English versions (e.g., NCV "got up and sinned sexually"; TEV "an orgy of drinking and sex"). Exodus 32:17-20 Now when Joshua heard the sound of the people as they shouted, he said to Moses, “There is a sound of war in the camp.” 18 But he said, “It is not the sound of the cry of triumph, Nor is it the sound of the cry of defeat; But the sound of singing I hear.” 19 It came about, as soon as Moses came near the camp, that he saw the calf and the dancing; and Moses’ anger burned, and he threw the tablets from his hands and shattered them at the foot of the mountain. 20 He took the calf which they had made and burned it with fire, and ground it to powder, and scattered it over the surface of the water and made the sons of Israel drink it. John
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Guzik - J.B. Phillips’ translation has insight: Stephen, filled through all his being with the Holy Spirit. This is how we should be filled with the Holy Spirit. (Acts 7 Commentary) He gazed intently (atenizo - stare at intently) into heaven - What a difference a chapter will make in two uses of the same verb atenizo -- (1) in Acts 6:15+ the Sanhedrin were "gazing intently" at Stephen's face that had an appearance like an angel and (2) here Stephen is gazing intently at the glory of God! The verb atenizo is used mainly by Luke - Lk. 4:20; Lk. 22:56; Acts 1:10 (apostles); Acts 3:4 (Peter to lame man); Acts 3:12 (men of Israel); Acts 6:15; Acts 7:55; Acts 10:4 (Peter to the angelic vision); Acts 11:6 (Peter at vision of "unclean" animals); Acts 13:9 (Paul at Elymas); Acts 14:9 (lame man looked at Paul); Acts 23:1 (Paul, looking intently at the Council); 2 Co. 3:7; 2 Co. 3:13 And saw the glory of God - Stephen begins with a description of the God of glory (Acts 7:2) and now sees the glory of God. And not only that, but God's glory has been reflected from the face of Stephen during this entire speech (cf Acts 6:15). And likely the Sadducees (who preferred the Pentateuch) would recall Moses' shining face (Ex. 34:29-30). It was as though God was saying, "This man is not against Moses! To the contrary he is like Moses—he is My friend (cf Ex 33:11)!" And all of this is more than the anti-supernaturalists Sadducees can stomach!
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Guzik comments "These were distinguished, older men behaving this way. The reaction of the Sanhedrin seems extreme, but is typical of those who reject God and are lost in spiritual insanity. They wailed in agony and covered their ears at the revelation of God, which they regarded as blasphemy. It is a dangerous thing to be religious apart from a real relationship with Jesus Christ. This fulfills what Jesus warned about in John 16:2-3 - "Yes, the time is coming that whoever kills you will think that he offers God service. And these things they will do to you because they have not known the Father nor Me." (Acts 7 Commentary) Cried out (2896) (krazo) refers to a loud cry or vociferation, expressing deep emotion. Krazo is one of those onomatopoeic words, the very pronunciation of which imitates the hoarse cry or croak of the raven. They had heard words very similar to Acts 7:56 from the lips of the Son of Man “But from now on THE SON OF MAN WILL BE SEATED AT THE RIGHT HAND of the power OF GOD.” 70 And they all said, “Are You the Son of God, then?” And He said to them, “Yes, I am.” 71 Then they said, “What further need do we have of testimony? For we have heard it ourselves from His own mouth.” (Luke 22:69-71+) With Jesus' declaration that He was the Son of Man and then that He was the Son of God, the Sanhedrin delivered Him to Pilate (Lk 27:1ff) and eventually to His death by crucifixion. Now they respond to Stephen in a similar way, but now in what appears to be riot of raging men, they take the execution of the death penalty into their own hands (literally -- stones in their hands!). F F Bruce adds that "For Stephen to suggest that the crucified Jesus stood in a position of authority at the right hand of God must have ranked as blasphemy in the thinking of those who knew that a crucified man died under the divine curse.” And covered their ears - My wife of almost 50 years Marty and I have had four children and we witnessed them cover their ears a number of times when we were disciplining them. In this context they seem to be unable to even bear hearing the Messianic title Son of Man! Covered (4912) (sunecho/synecho from sun = with + echo = hold) literally means hold together (as a unit, metaphorically to sustain). To press together. To close by holding together (stop, shut) - ears = refuse to listen (Acts 7:57), mouth (Is 52:15), heaven (Dt 11:17).
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Guzik - The extent of their rage was shown by their execution of Stephen, which was done without regard for Roman law, and which was performed according to traditional Jewish custom (stoning). The second-century Jewish writing Mishnah, described the practice of stoning: “When the trial is finished, the man convicted is brought out to be stoned…When ten cubits from the place of stoning they say to him, ‘Confess, for it is the custom of all about to be put to death to make confession, and every one who confesses has a share in the age to come’…Four cubits from the place of stoning the criminal is stripped…The drop from the place of stoning was twice the height of a man. One of the witnesses pushes the criminal from behind, so that he falls face downward. He is then turned over on his back. If he dies from this fall, that is sufficient. If not, the second witness takes the stone and drops it on his heart. If this causes death, that is sufficient; if not, he is stoned by all the congregation of Israel.” (Cited in Bruce) (Acts 7 Commentary) At the feet of a young man named Saul - The watershed passage in Acts! Stephen's sermon in essence will mark the shift of the Gospel from the Jews to the Gentiles. This chapter marks the moment when God set Israel as a nation aside. Yes individual Jews would be saved in Acts but the nation as a whole would have wait for the Second Coming of their Messiah to be delivered. Paul describes this future day For I do not want you, brethren, to be uninformed of this mystery–so that you will not be wise in your own estimation–that a partial hardening has happened to Israel until the fullness of the Gentiles has come in; 26 and so all Israel will be saved; just as it is written, “THE DELIVERER (MESSIAH) WILL COME FROM ZION, HE WILL REMOVE UNGODLINESS FROM JACOB.” 27 “THIS IS MY COVENANT WITH THEM, WHEN I TAKE AWAY THEIR SINS.” 28 From the standpoint of the gospel they are enemies for your sake, but from the standpoint of God’s choice they are beloved for the sake of the fathers; 29 for the gifts and the calling of God are irrevocable. (Ro 11:25-29+) Saul, now Paul confessed "I persecuted this Way to the death, binding and putting both men and women into prisons...(PAUL ADDRESSING JESUS) ‘And when the blood of Your witness Stephen was being shed, I also was standing by approving, and watching out for the coats of those who were slaying him.’(Acts 22:4,20) So while the Gospel passes on the Gentiles, it is still a Jewish man who catalyzes that transfer.
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Guzik - God answered Stephen’s prayer, and used it to touch the heart of a man who energetically agreed with his stoning – even though the man didn’t know the prayer was being answered. When we get to heaven, we should thank Stephen for every blessing brought through the ministry of Saul of Tarsus. God heard Stephen’s prayer, and Paul is the evidence of it. We have no idea how greatly God can use us in our times of suffering.. Augustine said, “If Stephen had not prayed, the church would not have had Paul.” (Acts 7 Commentary) There was a sense in which Jesus suffered along with Stephen as he was martyred for as Jesus later told Saul "I am Jesus whom you are persecuting." (Acts 9:5). This helps us understand what Paul was saying in Colossians 1:24+ when he wrote Now I (PAUL) rejoice in my sufferings for your sake, and in my flesh I do my share on behalf of His body, which is the church, in filling up what is lacking in Christ’s afflictions. Comment - Stephen's suffering did his part in filling up what is lacking in Christ's afflictions. W A Criswell - The redemptive suffering of Christ has no deficiency, but He does not exhaust all the suffering to be endured in the redemptive purpose of God. The sufferings of Paul do not add to the finished work of redemption but are incurred in making known the redeeming work of Christ to the Gentiles. The afflictions of every believer supplement those of Christ and lead to maturity (Heb. 2:10+; 1 Pet. 1:6, 7+), patience (James 1:3), and eschatological privilege (2 Ti 2:12+). Stephen had learned from His Lord who said Matthew 5:44+ “But I say to you, love (agapao - present imperative) your enemies and pray for those who persecute you, Luke 6:28+ Bless (eulogeo - present imperative) those who curse you, pray (proseuchomai - present imperativ) for those who mistreat you. Having said this, he fell asleep - When a believer dies, the Bible says he falls asleep. Asleep one moment, but the next moment in the presence of the Lord Jesus Christ! Oh, how sweet is the "death" of a Christian, for it marks not the end, but the beginning of endless bliss! Does this not make you sad and confused that the majority of mankind will reject the Gospel of Jesus Christ and instead will choose eternal punishment over eternal pleasure in His presence (cf Ps 16:11)! Sleep is the common euphemism for the death of a believer and always includes the hope (absolute assurance) of resurrection (1 Th 4:13-18+) Fell asleep (2837)(koimao related to keimai = to lie outstretched, to lie down) means to cause to sleep, is the word from which we get our word cemetery which it was the early Christians optimistic name for a graveyard. It meant a sleeping place. It really was a synonym for a dormitory, a place where people sleep. This metaphorical use of the word sleep is appropriate because of the similarity in appearance between a sleeping body and a dead body; restfulness and peace normally characterize both. The object of the metaphor is to suggest that as the sleeper does not cease to exist while his body sleeps, so the dead person continues to exist despite his absence from the region in which those who remain can communicate with him, and that, as sleep is known to be temporary, so the death of the body will be found to be. Sleep has its waking, death will have its resurrection. In short, death to the believer is a sleep for his body—a period of eternal! It is notable that the deaths of non-believers is never described as falling asleep (see Vincent's note below), probably because instead of eternal rest, they will experience eternal restlessness! The early Christians adopted the word koimeterion (which was used by the Greeks of a place of rest, room for sleeping or bedroom, a rest house for strangers) for the place of interment of the bodies of their departed; thence the English word “cemetery” or “the sleeping place,” is derived. It was first applied in Christian burials in the Roman catacombs and by the 15th Century, the word cemetery had come into general usage. (Note that this in no way alludes to the false teaching of soul sleep). Knowling calls koimao here "a picture word of rest and calmness which stands in dramatic contrast to the rage and violence of the scene." Vincent on fell asleep - Marking his calm and peaceful death. Though the pagan authors sometimes used sleep to signify death, it was only as a poetic figure. When Christ, on the other hand, said, "Our friend Lazarus sleepeth," (Jn 11:11,12) he used the word, not as a figure, but as the expression of a fact. In that mystery of death, in which the pagan saw only nothingness, Jesus saw continued life, rest, waking—the elements which enter into sleep. And thus, in Christian speech and thought, as the doctrine of the resurrection struck its roots deeper, the word dead, with its hopeless finality, gave place to the more gracious and hopeful word sleep. The pagan burying-place carried in its name no suggestion of hope or comfort. It was a burying-place, a hiding-place, a monumentum, a mere memorial of something gone; a columbarium, or dove-cot, with its little pigeon-holes for cinerary urns; but the Christian thought of death as sleep, brought with it into Christian speech the kindred thought of a chamber of rest, and embodied it in the word cemetery (koimeterion) —the place to lie down to sleep. (Word Studies in the New Testament) STEPHEN COMPARED WITH JESUS Stephen Jesus Lord Jesus, receive my spirit Father, into Your hands I commit My spirit (Luke 23:46+) Lord, do not hold this sin against them Father, forgive them; for they do not know what they are doing (Luke 23:34+) Having said this, he fell asleep Having said this, He breathed His last (Luke 23:46+) I love David Guzik's closing comments on Acts 7... Stephen wasn’t a superman, but he was a man (supernaturally) filled through all his being with the Holy Spirit. Many have little idea of how greatly they can be used of God as they walk in the power of the Holy Spirit. (Acts 7 Commentary) Life Application Bible Commentary - Stephen's death was not in vain. Below are some of the events that were by-products (either directly or indirectly) of the persecution that began with Stephen's martyrdom. Philip's evangelistic tour (Acts 8:4-40) Paul's (Saul's) conversion (Acts 9:1-30) Peter's missionary tour (Acts 9:32-11:18) The founding of the church in Antioch of Syria (Acts 11:19-26) Worth The Risk Read: Acts 7:51–8:2 For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, not of works, lest anyone should boast. —Ephesians 2:8-9 What would one give in exchange for a new iPad? One 17-year-old boy gave a kidney! Apparently, he couldn’t afford an iPad and wanted one so badly that he was willing to risk surgery. Stephen, in Acts 7, took a serious risk, but it was for proclaiming the good news about Jesus. While performing miracles, he was seized, falsely accused of blasphemy against God and the Mosaic law, and brought before the high priest (6:8-14). In response to a question from the high priest (7:1), Stephen took a risk and preached a sermon he knew his hearers would not like. He said that throughout Israel’s history, the nation had repeatedly rejected God’s messengers. And now, they had rejected the Messiah. Stephen’s sermon provoked a strong reaction. “They cried out with a loud voice, stopped their ears, and ran at him with one accord; and they cast him out of the city and stoned him” (vv.57-58). Why would Stephen risk his life to preach about Jesus? He desperately wanted his hearers to know that because of Jesus’ death and resurrection, they no longer needed to live under the law but could live under grace and forgiveness (6:13-15; Eph. 2:8-9). Jesus died so that we may have eternal life. Lord, You have done so much for us. You give us our very breath and blessing upon blessing. We give ourselves back to You to use to spread the glorious gospel of Christ. Amen. A Christian’s life is a window through which others can see Jesus. By Albert Lee The Courage Of Conviction Read: Acts 7:54-60 Stephen, full of faith and power, did great wonders and signs among the people. —Acts 6:8 Shortly before the American Civil War, a young lawyer from Vermont settled in Adams County, Pennsylvania. There he witnessed fugitive slaves escaping from bondage, so he devoted himself with all his powers to free those who were in slavery. When the war broke out, Thaddeus Stephens was a powerful influence in the US government. But at his death years later, he was virtually alone. Written on his tombstone in an obscure cemetery are these words: “Finding that other cemeteries were restricted as to race by charter rights, I have chosen to lie in this humble spot, in order that I may testify, even in my death, to those principles which I have advocated through a long life.” In Acts 6 and 7, we read about a man of God named Stephen. He was full of faith, power, and conviction. He was brought before the Jewish ruling council on trumped-up charges and allowed to make a statement. It turned into a powerful indictment of the religious leaders. They despised him and his message, so they dragged him out of Jerusalem and stoned him. Stephen fell to his knees and prayed for his killers. The way he died spoke as eloquently as his sermon. As followers of Christ, we must be people of conviction. How far are we willing to go for what we believe? Convictions forged in pain and loss Provide the strength that's needed For those sold out to serving Christ, Those who His call have heeded. —Sper It is better by far to die for something than to live for nothing. By Haddon W. Robinson In Memory Read: Acts 7:52-60 | Bible in a Year: 1 Chronicles 28-29; John 9:24-41 Others were tortured, not accepting deliverance, that they might obtain a better resurrection. —Hebrews 11:35 After a long winter, a local news paper celebrated the first summerlike day with a photo of a young man stretched out under the warm sun. He was wearing sunglasses, a baseball cap, blue jeans, and a sleeveless shirt. One hand rested on his forehead and the other balanced a radio on his stomach. This was obviously his kind of day. But there was more to the picture. The man was relaxing lazily on top of a large monument in a veterans’ memorial park. On the marker were the names of 225 soldiers who had died for their country. As I looked at that photo, I realized that brave men and women had given their lives so that he could enjoy his. This reminds me of the many gallant servants of God who willingly made the supreme sacrifice so that we could hear the gospel (Acts 7:59; Heb. 11:35-38). They went from house to house, city to city, and continent to continent with the good news. Their testimony, often sealed in blood, made it possible for us to bask in the warmth of God’s love. Let’s pause to remember the great price paid by our spiritual forefathers. Then, let’s ask ourselves if we are willing to do the same for our children. May we determine to stand for Christ faithfully in life and in death. Faith of our fathers, living still In spite of dungeon, fire, and sword— O how our hearts beat high with joy Whene'er we hear that glorious word! —Faber We may not walk to the martyr's stake, but we must walk in the Master's steps. By Mart DeHaan Beyond Calm Acceptance July 31, 2001 Read: Acts 7:54-60 | Bible in a Year: Psalms 54-56; Romans 3 God . . . has begotten us again to a living hope through the resurrection of Jesus Christ from the dead. —1 Peter 1:3 In a television interview, a prominent Hollywood actress said that she eagerly anticipated her death because this would bring her “oblivion.” I could hardly believe my ears! Why would anyone be pleased with passing into oblivion? Are we all nothing but cosmic accidents? Does nothing we think or feel or say or do have any lasting meaning or value? Some people are able to convince themselves that oblivion is something to look forward to. But it seems to me that most unbelievers either entertain a vague hope of an afterlife, or they avoid thinking about it. Distressed that the subject of death and dying is becoming taboo in our culture, Bill and Judith Moyers produced a TV series showing that an honest discussion of the subject helps many die with calm acceptance. But no mention was made of faith in Christ or His resurrection. Therefore, it gave no example of anyone dying triumphantly. When Stephen was being stoned, he prayed, “Lord Jesus, receive my spirit” (Acts 7:59). Only those who believe on Jesus are able to die with joy and eager anticipation. Because Jesus died for our sins and rose from the grave, we who believe on Him can die with a living hope. And that goes far beyond a calm acceptance. When by the gift of His infinite grace I am accorded in heaven a place, Just to be there and to look on His face Will through the ages be glory for me. —Gabriel Death is the last chapter in time but the first chapter in eternity. By Herbert Vander Lugt No Grieving Allowed Read: Acts 7:59-8:2 Weep with those who weep. —Romans 12:15 The American Hospice Foundation says that bereaved people tend to keep thier grieving a secret in the workplace. Many of us have grown up with the idea that sorrow should be overcome quickly. What often happens is that we deny our pain, bottle it up inside, and try to go it alone. A sign that reads NO GRIEVING ALLOWED might as well be posted on the walls at work. Unfortunately, this same dangerous attitude can invade our homes and communities of faith as well. Grieving presents a dilemma for many Christians. When we feel the deep pain of loss, we often hide it, believing we should be outwardly joyful no matter what has happened. But notice the words of Acts 8:2. Luke wrote that after Stephen was stoned to death by an angry mob, godly men buried him and “made great lamentation over him.” Godly men crying and mourning deeply may seem contradictory to some, but the Bible states it plainly in all its emotional impact. The Lord never asks us to ignore the pain in our hearts. Instead, He calls us to “weep with those who weep” (Rom. 12:15). We are to love and support one another as we move together through the process of grieving. A heartfelt tear can show such love As words can never do; It says, "I feel in part your pain, My heart goes out to you." —DJD A sorrow shared is a sorrow halved. —Shakespeare By David C. McCasland The Witness Of Suffering Read: Acts 7:54-8:4 Those who were scattered went everywhere preaching the Word. —Acts 8:4 A brilliant philosopher and theologian made this strong statement: “No one was ever saved by apologetics.” He wasn’t downplaying the importance of being ready to give reasons for our faith. But persuasive arguments aren’t enough. People must choose for themselves to believe in Jesus. How do we lead them to choose Christ? The use of logic is one way. But we will probably get a lot further by demonstrating an active, unwavering faith. Consider the witness we give when we are faithful through suffering. My mind is drawn to Annie Johnson Flint, author of 6,000 hymns and gospel songs. She was an orphan. She lived with crippling arthritis. She was stricken with cancer. Yet her faith was especially evident in this hymn: He giveth more grace as the burdens grow greater, He sendeth more strength when the labors increase; To added afflictions He addeth His mercy, To multiplied trials His multiplied peace. God has a remarkable way of using evil circumstances to bring about good. The persecution of the early church, while intended to stamp out the gospel, actually resulted in its rapid growth (Acts 8:4). And though no one would call the suffering of Annie Johnson Flint a good thing, her faithfulness through trials was a wonderful witness to God’s grace. May our faithfulness in the midst of suffering be used to deliver a powerful witness for Christ. Faith often shines brightest when life seems darkest. By David C. Egner The Ministry of Mourning Read: Acts 7:54–8:2 Godly men buried Stephen and mourned deeply for him. Acts 8:2 In 2002, a few months after my sister Martha and her husband, Jim, died in an accident, a friend invited me to a “Growing Through Grief” workshop at our church. I reluctantly agreed to attend the first session but had no intention of going back. To my surprise, I discovered a caring community of people trying to come to grips with a significant loss in their lives by seeking the help of God and others. It drew me back week after week as I worked toward acceptance and peace through the process of sharing our grief together. Like the sudden loss of a loved one or friend, the death of Stephen, a dynamic witness for Jesus, brought shock and sorrow to those in the early church (Acts 7:57–60). In the face of persecution, “Godly men buried Stephen and mourned deeply for him” (8:2). These men of faith did two things together: They buried Stephen, an act of finality and loss. And they mourned deeply for him, a shared expression of their sorrow. Father in heaven, help us to grow together in Your healing love. As followers of Jesus, we need not mourn our losses alone. In sincerity and love we can reach out to others who are hurting, and in humility we can accept the concern of those who stand beside us. As we grieve together, we can grow in understanding and in the peace that is ours through Jesus Christ, who knows our deepest sorrow. Father in heaven, help us to “mourn with those who mourn” and grow together in Your healing love. Read Life After Loss at discoveryseries.org/cb131. The ministry of mourning with others helps bring healing to our hearts. By David C. McCasland A Watching World Read: Acts 7:51-8:2 He knelt down and cried out with a loud voice, "Lord, do not charge them with this sin.. —Acts 7:60 We don’t need ideal circumstances to be effective witnesses for Christ. Nor are God’s purposes hindered by our problems. Stephen was a powerful witness in a situation that was far from ideal. He was falsely accused and arrested (Acts 6:8-15). After he had witnessed at great length to the angry religious leaders, they rejected his words and took him out to be stoned (7:1-53). That was the end of Stephen’s witness, right? Wrong! His humble surrender to a martyr’s death and his Christlike prayer that God would forgive his killers resulted in the greatest witness of Stephen’s life (7:54-60). But how does Stephen’s martyrdom relate to our mundane lives? Joseph Aldrich, in his book Life-Style Evangelism, wrote, “When the non-Christian observes a believer responding to pressure and pain with a Spirit-controlled response, he is seeing God at work in human experience. Stephen’s response to stoning caught the attention of a man named Saul!” Later, Saul became a zealous follower of Stephen’s Lord (Acts 9—28). Instead of praying for fewer difficulties so that we might witness better, let’s pray that we might witness better through our difficulties. Who knows, another “Saul” may be watching. We often think that if life were smooth We would a better witness be; But God knows best—that faith mid trials Can honor Him more powerfully. —Cetas We can have our best witness in the worst of times. By Joanie Yoder Just Tell The Story Read: Acts 7:59-8:8 Those who were scattered went everywhere preaching the Word. —Acts 8:4 The main character in the movie Up Close And Personal is a TV newsman who dies trying to get a story in one of the world’s trouble spots. After his death, he is remembered for saying, “I once thought reporting was about glory. But I’m here for only one reason—to tell the story.” In Acts 8, we read that Jerusalem’s Christians were scattered abroad to escape persecution. Everywhere they went, they preached the message of Christ (v.4). Saul, their persecutor, was later converted and became an apostle. Toward the end of his life, Saul, also known as Paul, decided to go to Jerusalem, where he knew he would be persecuted. But he remained undeterred, declaring that his purpose was “to testify to the gospel of the grace of God” (Acts 20:24). God still calls people to tell the good news of Jesus to those who don’t know Him. In his book The Conversion Of The Church, Samuel Shoemaker states, “The demand is human heart-hunger. The supply is the grace of God. We are only distributors.” But we don’t work alone or with mere human energy. God is working in us (Philippians 2:13). When witnessing for Christ, may it be with love and humility—motivated by a desire for His glory, not our own. We’re just here to tell the story. I love to tell the story, For some have never heard The message of salvation From God's own holy Word. —Hankey God has left us in the world to witness to the world. By Joanie Yoder The Viral Gospel July 8, 2012 Read: Acts 7:59–8:8 Those who were scattered went everywhere preaching the Word. —Acts 8:4 The term “viral video” refers to a short clip posted on the Internet that spreads rapidly as the link is sent from one person to another. The video may be funny, inspiring, or thought provoking, and it can quickly spread around the world and be seen by millions of people. It’s an advertiser’s dream, but few marketing experts are able to exploit it. Lacy Kemp wrote: “How do you make something spread like wildfire? The answer is that you can’t. It’s not something to plan for or else everyone would be doing it. It has to be awesome enough on its own to get there.” The gospel of Jesus Christ is “viral” in the way it spreads from one person to another. After Stephen, a leader in the early church, was stoned for his faith, the followers of Jesus in Jerusalem were persecuted and forced to leave their homes (Acts 8:1-3). Instead of fearfully holding back, these Christians told people about Him wherever they went. “Those who were scattered went everywhere preaching the Word” (v.4). When we truly know Christ we cannot keep the good news about Him to ourselves. Even in the most challenging circumstances, we want to keep on telling others about our Savior and Lord. Lord, You have been so gracious to save us and give us eternal life. We love You and want to tell everyone we can about Your amazing grace. Lead us, we pray. Spread the gospel; it’s contagious! By David C. McCasland J R Miller - Stephen the First Martyr, 1909 Acts 6:1-8, 7:54-8:2 Stephen is one of the most interesting characters in the New Testament. His story is short--but intense. His work belongs to a few days, and he makes but one speech--but his influence belongs to all after time! He was the first deacon and the first Christian martyr. Stephen's fiery eloquence touched many hearts--but it also aroused the members of the Jewish synagogues, who set themselves against him. We must not be surprised if our efforts to do good, awaken opposition. The more we try to honor Christ and build up His kingdom, the more opposition we shall encounter. So long as we keep quiet about people's sins and connive at their wrongdoings, they may not seriously oppose us. But when we assault the evil we see in them and openly condemn it--we shall certainly stir up enmity and antagonism and bring upon ourselves opposition and possibly persecution. Stephen's opponents were no match for him in argument. "They were unable to stand up against the wisdom and the Spirit by whom he spoke." It was not Stephen with whom they had to contend; there was an unseen One beside him all the while who helped him. The Spirit in Stephen whom his proponents could not resist--was the Holy Spirit. Stephen was an inspired man when he stood before his opponents and declared to them the words of God. He was filled with God, as were the apostles on the day of Pentecost. If we go out in Christ's name to speak for Him, there will always be One with us whom no man can withstand. If only we remembered this, it would make us brave, resistless, in speaking the truth. False witnesses were brought to testify against Stephen, to try to convict him, as the rulers had tried to convict Jesus. False witnesses are continually testifying against Christianity, in the effort to prove that it is not a divine religion. The world is full of books which seek to cast doubts upon divine revelation. In all life, too, there is a disposition to bear false witness. Reputations are made and unmade, in certain drawing rooms. In the council before which Stephen was standing, there was intense bitterness. The faces of the men grew dark with rage, as they looked upon him and heard his words, which they could not answer. They were little like honorable judges sitting in a court of justice. Their hearts were full of rage and fury. In contrast with all this, Stephen himself was calm quiet. The peace of God was in his heart. He was sustained and strengthened by the trust, which nothing could disturb. The record says, "All who were sitting in the Sanhedrin looked intently at Stephen, and they saw that his face was like the face of an angel." What is the face of an angel like? We cannot tell--but we know that those who live in God's presence, in the light of God's love, must have shining faces. No doubt Stephen's face shone. The secret of the shining was in his heart. The peace of God was there, and even amid the excitements about him, with enraged enemies glowering upon him, he had no fear--but was kept in perfect quiet. An angel's face must be gentle and loving, for angels never know the feeling of anger or bitterness of hate--and we know that Stephen's heart was full of love. There was no unforgiveness in Stephen--he had learned from his Master the lesson of patience under injustice or wrong--to make dark lines upon his countenance. An angel's face must have marks of strength in it. Stephen was strong. Even with all the people against him, he had no fear. He was strong in God. The contrast between the members of the Sanhedrin and Stephen is most striking. His quietness and sweetness enraged them the more. "When they heard this, they were furious and gnashed their teeth at him." They became like infuriated wild beasts as they listened to Stephen's words. But while the rulers were so furious, Stephen was calm and full of peace. He had found refuge from the strife of tongues in the presence of God. The secret is given in the words, "full of the Holy Spirit." When God is in a man, filling him--there is no room in him for fear or anger, or for any earthly passion. Stephen "looked up steadfastly into heaven." That was well. If he had not looked up--he would not have seen the vision of glory, which he now beheld. If he had looked down, he would have seen danger and would have been afraid. He looked up and saw not the human rage and fury--but the sweet peace of heaven above him. Like Moses, "he endured, as seeing him who is invisible." We should train our eyes to look up-ward, heaven-ward, God-ward--for there are our blessings, our goal, our home, God Himself, and all fair and beautiful things. The members of the Sanhedrin lost all self-control, all dignity, and in their rage became an ungoverned mob. They cried out with a loud voice, stopped their ears, and, rushing upon Stephen, dragged him out of the courtroom, through the gate, out of the city, and stoned him! Thus the eloquent voice was hushed, so that no more could it be heard on the earth. His life, cut off so suddenly, so violently, when only beginning its usefulness, seems a failure. But it was not a failure. Someone says that Stephen's mission in this world was to deliver only one speech of half an hour. But if his words had reached or impressed no other life, they fell upon the ears of Saul, the persecutor, and he never forgot them. Stephen died, and Saul was converted. Stephen's preaching was stopped--but Saul was called to take up his unfinished work. We owe Paul to Stephen's martyrdom. Stephen's dying prayers were like his Master's. He prayed first, "Lord Jesus, receive my spirit." To Stephen, dying was only breathing out his soul into the hands of Jesus Christ! He knew it was not death--but life, that was before him. His body was being mangled and broken--but his spirit, his real self, could not be harmed. Beyond the strange mystery of death--Jesus waits to receive the departing spirit. Death is only a gateway through which the soul passes, and then life and glory burst upon the vision of the emancipated spirit. Stephen's other prayer was also like his Master's. Jesus prayed for His murderers, "Father forgive them; for they know not what they do." Stephen, with the same spirit of forgiveness, pleaded for his murderers, "Lord, lay not this sin to their charge." It is the old lesson of love for enemies taught over again. Very beautiful is the picture of death which is given here: "He fell asleep." Sleep is death's new, sweet name! What a picture of peace the word suggests, right here in the heart and fury of the mob! In the midst of all the wild scene--Stephen fell asleep! We think of a tired child creeping into the mother's bosom and falling asleep. Sleep is not a terrible experience; it is nothing to be dreaded. We sleep when we are weary--and we awake refreshed. Sleep is not the cessation of life. We expect to awake, after we have slept. As we part for the night, we do not say, "Farewell," but "Goodnight," for we expect to meet again in the morning. This beautiful Scriptural designation of death tells us, therefore, of life beyond, of resurrection, of immortality. We shall awake from this sleep of death--and our life shall go on again. We shall awake refreshed, lying down weary--and rising strong; lying down sick, or old, or deformed, or worn-out--and rising well, young and radiant in heavenly beauty! The last scene in our passage shows us the burial of Stephen. It was quiet--but impressive. He was greatly beloved, and the sorrow over his death was sincere. His body was laid away in the grave--but they could not bury his influence. Martyrdom did not destroy his life. No doubt he did more by dying than he could have done if he had lived on for years, preaching Christ.