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THE DEATH OF STEPHEN
OF all histories, that of the Christian Church is the most interesting, and particularly that part of it which is recorded by the inspired writers. There we behold every thing portrayed with perfect fidelity; nothing is concealed, nothing exaggerated. The writers appear unconcerned about any thing but the truth itself; from which they leave all persons to draw their own conclusions. Large sums of money arising from the sale of different estates were lodged in the hands of the Apostles for the use of the Church; and in a very little time they began to be suspected of partiality to the natives of Judea, in preference to the Jews of foreign extraction. This they relate with perfect indifference, together with the method adopted by them to prevent the distraction arising from too great a multiplicity of concerns. Then having told us who were chosen by the Church to superintend their temporal concerns, they proceed to detail the history of one whose piety was most distinguished, and whose end was most glorious; and who, as being the first martyr in the Christian Church, was to be an example for the imitation of Christians in all future ages.
In relation to this history of Stephen, there are two things which we propose to notice;
I. The occasion of his death—
Being endowed with very eminent gifts, he maintained a controversy with the most learned Jews of different countries; and so confounded them with his arguments, that they had no alternative, but to acknowledge their errors, or to silence him by force. To this latter method they had recourse: they seized him, and brought him before the council, and accused him of blasphemy, that he might be put to death. In the chapter before us is contained his defence; which so irritated and inflamed them, that it stirred them up in a violent and tumultuous manner to take away his life. Let us consider distinctly its most prominent parts:
1. The statement—
[A superficial reader would scarcely see the scope and bearing of Stephen’s argument: but the argument will be found plain and clear, if only we bear in mind what the accusation was. He was accused of blasphemy against Moses, and against the temple, and the law, because he had declared that the Lord Jesus would execute his judgments on the whole nation. For these declarations he had abundant warrant, from the prophecies contained in the Jewish Scriptures [Note: For the destruction of Jerusalem, see Jer_7:4; Jer_7:7-14; Jer_26:6-9; Jer_26:12; Jer_26:18. And for the change of “the customs,” i. e. of the law itself, see Isa_65:16; Isa_66:19-21.] — — — nor can we doubt but that, if he had been permitted to proceed in his argument without interruption, he would have proved every part of his assertions in the most convincing manner. But, as soon as they discerned the precise scope of his argument, they shewed such impatience as constrained him to break off abruptly in the midst of it. He had shewn them, tham Abraham was chosen of God whilst he was yet an idolater in an idolatrous land; that he and his posterity served and enjoyed God, long before the law was given by Moses; that Moses himself was rejected by the people whom he was sent to deliver; that he also had directed the people to look for another Prophet who should arise after him, and whom they must obey at the peril of their souls. He then shewed, that whilst the temple was yet in all its glory, and its services were performed with the strictest regularity, God had spoken of the temple in the most disparaging terms, as unsuitable to the majesty of Him who filled heaven and earth [Note: Isa_66:1-2.].
Here the drift of his discourse began to appear: the people saw that their temple and its services were not necessary to the enjoyment of God’s favour, and that they could afford no security to those who were disobedient to his word. Here therefore they manifested their wrathful indignation: which obliged him to drop the prosecution of his argument, and to proceed to]
2. The application of it to their hearts and consciences—
[Nothing could be more temperate or cautious than the foregoing discourse. But when Stephen saw the inveteracy of their prejudices, he changed his voice, and addressed them with an energy and fidelity that became a servant of the living God. They had indeed in their flesh the seal of God’s covenant; but they were “uncircumcised in heart and ears,” and “resisted the Holy Ghost,” who both by his word and influence strove to bring them to a better mind. They professed to venerate the prophets; but they were following the steps of their forefathers, who had uniformly persecuted those whom God had sent to instruct and warn them: yea, they had been the betrayers and murderers of their Messiah himself: and though they pretended a great regard for the law, and professed to be actuated by a zeal for its honour, they had never been truly observant of its commands.
Such is the character of persecutors in general: they are full of pride and wrath, and are so blinded by prejudice as to be incapable of seeing the wickedness of their own hateful dispositions. Their zeal for God’s honour is a mere pretence, a cover, and a plea for their own malignity. Look at them in every age, they all are actuated by the same spirit, and all tread in the same paths. Doubtless in addressing them we should first try what argument and persuasion will do; and we should exercise much patience towards them: but when we find that they shut their ears and harden their hearts against conviction, we should not be afraid to exhibit their conduct in its true light, or to set before them the judgments which they are bringing on their own souls.]
3. The confirmation of it by an actual vision of Christ himself—
[They were sufficiently irritated by this reproof; “they were cut to the heart,” even as if they had been sawn asunder [Note: ä é å ð ñ ἱ ï í ô ï .]; and “they gnashed upon him with their teeth.” But the preacher, “being filled with the Holy Ghost, looked up steadfastly to heaven, and saw the glory of God, and Jesus standing at the right hand of God:” and, being favoured with this vision, he declared to his persecutors what he saw. One might have hoped that this at least would have made them pause; but it inflamed even unto madness: “They cried out with a loud voice, and stopped their ears, and ran upon him with one accord, and cast him out of the city, and stoned him.”
Here we see how inveterate is that prejudice which instigates men to oppose religion: nothing can satisfy them; nothing can convince them: and the stronger the evidence adduced for their conviction, the fiercer will be their rage against their monitors and reprovers.
We have here also a striking instance of that hypocrisy which usually characterizes the persecutors of religion. They would not stone him in the city, because God had ordered that blasphemers should be put out of the camp before they were stone [Note: Lev_24:14-16; Lev_24:23. See also 1Ki_21:13.]: and they took care that the hands of the witnesses should be first upon him [Note: Deu_17:6-7]: but they had not hesitated to suborn false witnesses against him; nor did they scruple to put to death a man whom, they could not convict of any crime. Thus the murderers of our Lord would not venture to put into the treasury the money which Judas had returned, though they had been forward enough to give it him as the price for his Masters blood: thus also it is in every age; the haters of God will stop at nothing to accomplish their wicked purposes; but they will “strain out a gnat at the very time that they are swallowing a camel.”
Here also we see how God supports his faithful servants. If he leave them in the hands of their enemies as it respects the body, he will supply them with consolations to support the soul. Stephen knew before that Jesus was at the right hand of God: but when he saw him there, and saw him “standing” there, ready to succour his oppressed servant, and to avenge his cause, his mind was fortified, and death was divested of all its terrors.]
Such was the occasion of Stephen’s death. We now proceed to notice,
II. The manner of it—
Violent as were the proceedings of his enemies, he was all composure. Behold,
1. His faith—
[He “knew in whom he had believed,” and that “He was able to save him to the uttermost.” He knew that the soul, when liberated from the body, would continue to exist; and that its felicity consisted in communion with Christ. To Christ therefore the blessed martyr now addressed himself in prayer, and committed his soul into the Saviour’s hands. This was as solemn an act of worship as he could offer; for it was precisely the same as that which Christ himself had offered to his Father with his dying breath, when he said, “Father, into thy hands I commend my spirit.” Yet this act of worship was paid by Stephen to Christ, at the very time when he beheld the Father’s glory, and at the very time that he was full of the Holy Ghost. How evident is it from hence that Christ is God equal with the Father! and how evident that a prospect of dwelling for ever in his presence will disarm death of its sting, and support the soul under the most cruel sufferings!
This is the faith which we should cultivate: this view of Jesus as an almighty and all-sufficient Saviour will quicken us to every duty, and strengthen us for every trial, and make us victorious over every enemy. Though appointed as “sheep for the slaughter, we shall be more than conquerors through Him that loved us.”]
2. His love—
[In exact conformity to his Saviour’s example, he died praying for his murderers; “Lord lay not this sin to their charge!” This shews how far he was from feeling any thing of resentment in the rebuke which he had before given them: and it shews that the utmost fidelity to the souls of men will consist with the most fervent love towards them. Well had this holy man learned the precepts of his Lord. O that we also might obtain the same grace to “bless them that curse us, and to pray for them that despitefully use us and persecute us!” This is the test of real love. To love them that love us, is nothing: the vilest publicans will do that: but to love our enemies, to feel for them rather than for ourselves, to be tenderly concerned for them at the very moment that they are venting their utmost rage against us, and to be more anxious for the welfare of their souls than for the preservation of our own lives, this is Christian love; this is that love which is the fruit of the Spirit, the image of God, and the earnest of heaven in the soul. Possessed of such a spirit, we need not fear what man can do unto us; for even the most violent death will be to us only as reclining on a bed to sleep. Stephen, with this grace in his heart, and this prayer upon his lips, “fell asleep.”]
Here then let the world judge;
1. Whether there be not an excellency in true religion?
[We acknowledge that many heathens have shewn a wonderful composure in death, yea, and a joyous exultation in it also: but then they have been borne up by pride and vanity, and the hope of man’s applause: no instance ever occurred of such an end as Stephen’s, except among the worshippers of Jehovah. Nothing but divine grace can give such meekness and fortitude, such faith and love, such tranquillity and joy. as Stephen manifested in that trying hour. On the other hand, divine grace will produce these things wherever it reigns in the soul: in proportion to the measure of any man’s grace will be his proficiency in these virtues. Compare then the spiritual man with one who is yet under the influence of his corrupt nature; compare, for instance, the mind of Paul after his conversion to the faith of Christ, with its state whilst he was keeping the raiment of Stephen’s murderers. Such a comparison would in one instant convince us, that there is a wonderful efficacy in the Gospel of Christ, and that a person under its full influence is as superior to others as the solar light is to the twinkling of the obscurest star.]
2. Whether the true Christian be not the happiest man?
[On the one side are proud and persecuting zealots; on the other are the meek followers of a crucified Saviour. Look at the frame of their minds; the one all rage and violence; the other all sweetness and composure. Let any man, with the Bible in his hand, survey that scene which we have just contemplated; and say, Whether he would not infinitely prefer the state of Stephen with all his sufferings, to that of his persecutors satiated with his blood? A man through cowardice may draw back from sufferings; but no man can doubt which of these parties was in the more enviable state: and how much less could he doubt it if he were to survey them in their present state; the one exulting in his Saviour’s bosom, and the other receiving the just recompence of their sins? O let all, whether oppressors or oppressed, contemplate this, and then make their election, “Whose they will be, and whom they will serve.”]