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THE FIRST CHRISTIAN MARTYR
—FEB. 21.—ACTS 6:8-15; 7:54-60.—
“Be thou faithful unto death, and I will give thee a crown of life.”—Rev. 2:10.
APPARENTLY Stephen’s martyrdom occurred not a great while after Pentecost, but the interim had been a period of considerable progress. At the time of the ascension “about one hundred and twenty” were reckoned as being in full and deep fellowship in Christ; ten days later at Pentecost three thousand converts were added; shortly after five thousand more as recorded in our last lesson; later (Acts 5:14) “multitudes, both men and women, were added to the Lord;” still later, “the number of the disciples was multiplied in Jerusalem greatly, and a great multitude of priests were obedient to the faith.” (Acts 6:1-7.) This period of gathering the ripe wheat and establishing them in the doctrines of Christ was a very necessary prelude to the period of trial, persecution and suffering which shortly followed. The persecution, however, was no less a divine mercy than the previous peace and prosperity: the divine rule for the Gospel Church evidently is that each member shall be “made perfect through suffering.” The stoning of Stephen was merely the beginning of the general persecution which in one form or another has continued ever since, and must continue until the last members of the body of Christ shall have proven themselves faithful even unto death and been accounted worthy of the crown of life mentioned in our golden text.
Stephen, it will be remembered, was chosen as one of the assistants of the apostles and was known as a deacon—minister or servant—the original intention being that the service should be chiefly with reference to the temporal interests of the Church. His choice would indicate that he was considered at the time a man of ability, and that faithfulness to the work entrusted to him led on to still greater privileges and opportunities for service. Accordingly we find him in this lesson ministering spiritual things with imbuement of the spirit and ability closely approaching that of the apostles. He was full of faith and power, says our common version, and no doubt truly, but the oldest manuscripts render this “full of grace and power.” Both were true, because he could not have had the grace and the power without the faith. “This is the victory which overcometh the world, even your faith.” In Stephen’s case the faith working by love had produced zeal for the Lord and his cause; and the faith and zeal blended with the spirit of holiness gave Stephen extraordinary grace and power, as pointed out in verse 8. And the same combination will produce like grace and power in all of the Lord’s people in proportion as these elements of character are found in each.
Tradition has it that Stephen’s ability as a speaker (verses 9,10) brought him into special prominence and that as a religious logician he met with the learned men of his time, amongst whom it is said Saul of Tarsus was one. The Jews, while in a general sense one in religious matters, were nevertheless broken up into various little cliques and schools of thought, much after the manner of the denominations of Christendom today. The classes here mentioned as disputants with Stephen are supposed to have represented the advanced philosophies of that day, combined with Judaism; but all of their philosophy could not cope with the wisdom and spirit of the truth which were with Stephen. Naturally this led wicked hearts to envy, malice and hatred; for those who are not above all things lovers of the truth are always moved to more or less hatred when successfully opposed by the truth.
(11-14) Many have supposed that Stephen met his death at the hands of a mob. But this is incorrect. Those who were his enemies because unable to resist the force of his arguments had no authority to stone him, nor did they wish to appear before the people in the light of persecutors of their opponent. They therefore suborned or procured witnesses outside of their own cliques to bring charges against Stephen before the Sanhedrin and then while he was disputing with them the official representatives of the Sanhedrin came upon him and “caught him” and brought him before the council,—as though caught in the very act of blasphemy.
At the trial the witnesses testified falsely in the sense that they misrepresented the words and arguments of Stephen, putting them in a false light. There was, nevertheless, probably considerable truth in the charge that Stephen said that Jesus of Nazareth would destroy their city and change the customs of Moses. Had they confined themselves to a strict statement of the matter as Stephen represented it, they would not have been
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false witnesses; but, evidently anxious to serve those who employed them as witnesses, they exaggerated Stephen’s statements to the extent of misrepresentation of certain connecting facts and statements in his discourse.
(15) It is recorded that when the apostles, Peter and John, stood before a similar council, a short time previous, their judges marveled at their courage in view of the fact that they were unlearned men. So also Stephen was courageous. Notwithstanding the fact of his arrest, and that he was on trial, and that if found guilty the punishment would be death by stoning, according
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to the law, Stephen was not daunted. Instead of a look of fear and servility, or of anger, malice, hatred and defiance, the record is that they beheld his face “as it had been the face of an angel;”—a face beaming with love, kindness, interest in their welfare, desire to do them good, of purity and holiness of motive, combined with humble confidence in God and fearlessness of men. We believe that to a greater or less extent this is the case with all who receive the holy spirit, in proportion as they progress in the knowledge, faith, love, zeal and character of Christ their Lord. This change does not come instantaneously; it comes gradually. The spirit of the world places the marks of selfishness and hardness upon the countenances of all the slaves of sin, in proportion as they are faithful thereto. But when the spirit of the truth is received and these become freed from the slavery to sin and become the servants of righteousness, the result is a proportionate displacement of the marks of slavery upon the countenance and an illumination instead, which more and more approaches the angelic. Look the worldly man or woman in the face, and see how the cares and battles of and for sin have left their traces: look then into the faces of those who are fully and intelligently the Lord’s, and notice how the marks of care are superseded by a look of confidence and trust and peace proceeding from the hearty acceptance of their new Master’s spirit. And this illumination will be found most remarkable and conspicuous when such saints are actively engaged in telling the good tidings, and particularly when opposing the error.
Stephen’s discourse before the Sanhedrin (Acts 7:1-53) marks him as having been a man of great ability. It reads more like the language of the Apostle Paul than that of any other New Testament writer. And the Apostle Paul, then Saul of Tarsus, is supposed to have been one of his hearers, a member of the Sanhedrin.
The closing of Stephen’s address (verses 51-53) laid upon the Jewish people, and especially upon the Jewish Sanhedrin as the representatives of the religious law, the full responsibility for the death of the “Just One”—as his betrayers and murderers. This pointed application of Scripture and facts, as might have been expected, only aroused the evil hearts of the judges. Of those converted by Peter’s discourse it was said, “They were pricked to the heart;” but of these it is said, “They were cut to the hearts” by the words of truth—the evil of their natures was aroused to the full, they gnashed on him with their teeth—they were exceedingly incensed.
(55-58) Full of the holy spirit, Stephen was wholly unmoved by their manifestations of anger. He was testifying for God and for the truth, and instead of fear of man his heart was brought into the closer sympathy and union with the Lord. The Lord knew all about the termination of the trial and what the sentence would be, and no doubt gave Stephen a vision of heavenly glory—of the Father, and of Christ at the right hand of his majesty. This no doubt was for the strengthening of Stephen’s own faith for the martyrdom just at hand; and perhaps also intended to act as it did upon his unjust judges. His declaration of the vision which he saw capped the climax of their indignation, at his supposed opposition to God and to Moses and to themselves as representatives of the Law. They construed this to be additional blasphemy—that Jesus of Nazareth, whom they condemned as a blasphemer, and whose crucifixion they had procured, was acceptable to God; and not only so, but made next to the Father—at the right hand of God, or place of power and influence. Using this as a pretext, they terminated the trial and executed the sentence of stoning—stopping their ears as though they would thus say, what no doubt some of them actually felt, that such an exaltation of Jesus next to Jehovah, far above Abraham, Isaac, Jacob and the prophets was gross blasphemy which they could not justify themselves in hearing and felt bound to resent by stoning the blasphemer.
According to the Law, those who heard the blasphemy did the stoning; and they laid their outer garments at the feet of Saul, which would seem to indicate that he not only consented to the verdict that Stephen was a blasphemer worthy of death, but that he was one of the leaders in the prosecution, as well as an influential man in the Sanhedrin.
(59-60) Without attempting to dissuade them from their course, Stephen offered up prayer to the Lord, and a beautiful prayer it was—not only for the preservation of his spirit, but also that the sin might not be laid to the charge of his murderers.
Thus he “fell asleep.” This testimony respecting Stephen is in full accord with the testimony of other Scriptures. Abraham, Isaac and Jacob and the prophets “slept” with their fathers in death; and the Apostle, after enumerating some of the faithful ones of the past (who were stoned, etc., in hope of a better resurrection),
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grouping them all together, says (Heb. 11:39,40), “These all … received not the promise; God having provided some better thing for us, that they without us should not be made perfect.” They all are represented as sleeping and waiting for the morning—the resurrection morning—the Millennial morning—the morning of which the prophet David spoke, saying, “Weeping may endure for a night, but joy cometh in the morning;” the morning of which the prophet Job spoke, saying, “Hide me in the grave until thy wrath be past [the reign of death during the present age with all of its concomitants of sorrow, trouble and pain, are evidences of divine wrath]. Thou shalt call, and I will answer thee: thou wilt have a desire to the work of thine hands.” Our Lord, speaking of the resurrection morn, the same great day of awakening from the sleep of death, corroborates Job’s statement, saying, “All that are in the graves shall hear his voice and shall come forth.” (John 5:28,29.) Stephen slept with the others, but as one of the overcomers of the new dispensation he will have a share in the first resurrection (Rev. 20:6), and thus awake earlier in the morning than others not winners of the prize of the high calling of this Gospel age.—Psa. 46:5, margin.
The expression “Lord Jesus, receive my spirit” signifies that Stephen understood that the spark of life, the spirit of life, was passing from his control; and by this expression he gave evidence of his faith in a future life, committing it wholly to the care of him who redeemed him from the power of the grave and who is shortly to deliver therefrom all who trust in him.
Stephen’s faithful witness unto death was followed in turn by that of many others likewise faithful unto death and heirs of crowns of life according to the promise. The beneficent influences of the gospel of Christ have since Stephen’s day so permeated the civilized world, and so affected it, that the followers of Christ are not at present in danger of being stoned to death for preaching his gospel. Nevertheless, the Apostle’s words still hold good, “All who will live godly in Christ Jesus shall suffer persecution.” It is still necessary to suffer with Christ, if we would be glorified with him and share his coming Kingdom. But the persecutions of to-day are more refined than in any previous period. The faithful to-day are not stoned with literal stones or shot with literal arrows or literally beheaded, but it is still true that the wicked shoot out arrows at the righteous, “even bitter words,” and many because of faithfulness are reproved and slandered and cut off from fellowship—beheaded for the testimony of Jesus. (Rev. 20:4.) Let all such emulate Stephen, the first Christian martyr. Let their testimonies be given with radiant faces like his. Let their eyes of faith perceive Jesus at the right hand of the majesty on high as their Advocate and Deliverer. Let their words be with moderation as were Stephen’s, and let it be true of them, as written of him, “full of grace and power” and “filled with the holy spirit.”
— February 15, 1897 —
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