DEACON STEPHEN, CHRISTIAN MARTYR.
-ACTS 6:7-15-FEB.
23.-
“Fear not them which kill the body,but are not able to kill the soul.”
STEPHEN may be
acknowledged the second Christian martyr-for surely our Lord Jesus was the
first. We must begin with the first verse of our lesson-chapter in order to
trace the history of this worthy soldier of the cross. An emergency arose in
the Church, calling for a force of seven deacons to look after various temporal
matters, and Stephen was one of these seven, all of whom were chosen by the
congregation, not by the apostles, as men of honest reputation, wise, and full
of the holy spirit. This incident suggests to us the loose character of the
organization of the early Church. It had not cast-iron rules and laws, except
that the Lord, the Redeemer, was the Head of the Church, and that none could be
recognized as members thereto except as they recognized him as their Savior and
Lord, and made consecration to him, receiving his spirit, and recognized as of
his appointment and of the holy spirit’s designation his specially chosen
apostles, as the authorized instructors of the Church. Aside from this, the
necessities of each case seem to have guided: and yet, we may safely presume that
in all the arrangements in the Church, as well as in the teachings of the
apostles, the holy spirit directed;-for the benefit also of those believing on
the Lord through their word, throughout the entire age.
In a previous lesson we saw that a measure of communism was early
established in the Church; but the incidents of this lesson clearly imply that
it was only limited, and not a complete division of property. It was evidently
the intention of the early Church to provide for the poor of their number who
were without means of livelihood. Prominent amongst those provided for, if not
the only ones, were widows without income; such at that time must have been
comparatively helpless and dependent upon charity, since there were so few
opportunities for earning a living, especially amongst women.
We are not to suppose that there was any intentional partiality or neglect
of the Grecian more than of the Hebrew women. Apparently it was unintentional,
and possibly arose from the fact that the apostles, native-born, appreciated
more keenly the needs of the native widows than of the foreign-born. These
were all Jewesses, of course, whether born in Palestine or born in Greece. Up
to this time the Gospel had not been sent to others,-Gentiles. No doubt there
was some reasonable cause for the murmur. In any event the apostles manifested
their honesty of purpose in the matter by promptly instituting measures for the
correction of the difficulty. There is a lesson in this for all of the Lord’s
people: if difficulties arise, based upon temporal questions, likely to sprout
a “root of bitterness” or to cause a schism in the Church, the proper course
would be to throw the responsibility upon the shoulders of the whole
congregation-to ask for the election of some of the number who could give the
matter better attention, and see that all were justly dealt with. We are not
to forget that in this as in other ways the Lord has clearly indicated that the
Church as a whole is under his supervision, his care, and that it
is therefore proper that the general affairs of the Church be conducted by the congregation
and not by one man, nor by a clerical class.
No doubt some of those chosen for the serving of tables-the money
collection and the food distribution -were representatives of the Grecian
brethren who, knowing the peculiarities of the Grecian customs, would be the
better able to see to the welfare of the Grecian widows. It is here that we
get acquainted with Stephen, as one of the seven chosen deacons. The word “deacon”
signifies runner, attendant, servant. The “elders” of the Church were more
particularly chosen according to their Christian character and aptness to
teach, while the deacons were chosen according to Christian character and
aptness in business affairs. In both instances, however, the Christian
character, the holiness of spirit and wisdom were primary considerations. So
with the Lord’s people to-day: those chosen to any part of the service should
first of all be recognized as the best and the wisest of the number-the
possession of a holy, meek and quiet spirit, of great value, being carefully
considered-then natural abilities.
In Stephen’s case we see an illustration of the Lord’s methods of
advancing his people step by step in his service: (1) He was honored with a
knowledge of the truth: faithful in his acceptance of it, and zealous toward
the Lord, he ere long manifested these qualities; and under the guidance of the
holy spirit, was chosen a deacon. (2) Faithfulness in this, serving tables, prepared
him for further opportunities, and (3) we find him exercising the gift of
healing and performing signs in attestation of his ministry of the truth;
which implies that he had actually attained to the position of an elder in the
Church tho’ the apostles residing in Jerusalem, perhaps, made an unnecessary
election of elders,-for they were all elders. (I Pet. 5:1.) Stephen was so
full of the spirit of the truth and devotion to its service that he had the
high honor (4) of being the first one of the brethren to follow the Master’s
footsteps in a sacrificial death. Here surely was an advancement in service
and its honor that may well quicken and energize all of the Lord’s people to
greater efforts to serve and please the same Master. He who thus accepted the
consecrated Stephen, and advanced him step by step in his service, is ready and
willing to-day to take and use those who are similarly consecrated, and burning
with heavenly zeal. He is willing to make of such burning and shining lights
in the Church, if they in turn are willing to suffer with him, that they may
also be glorified together in due time.-Rom. 8:17.
Stephen’s faith and power and opportunities for service came to him along
the same lines as faith and power have come to the Lord’s people
since-whole-hearted devotion to the Lord, to his people and to his truth. “He
that humbleth himself shall be exalted.” Had Stephen been selfseeking and
ambitious for honor of men or of the brethren we may be sure we would have
heard little of him, unless, like Ananias, his approbativeness had resulted in
his being made an example of evil-doing. This is a danger which besets every
brother chosen by the church to any service. Hence the apostle’s caution “Be
not many of you teachers brethren.” Hence the necessity that the Church choose
for its servants only those of humble mind; and the need of care amongst these
servants that they fall not into the snare of the Adversary, and after having
preached to others, themselves become castaways.-Jas. 3:1; I Tim. 3:6,7; I Cor.
9:27.
Stephen in preaching got into a debate with some of his day, and was more
than a match for them. As we read, “They were not able to withstand the wisdom
and the spirit by which he spake.” We are not to suppose that Stephen was the
greatest of all orators, nor even that he had no peers amongst those with whom
he disputed. In this case the adage was well applied, “Thrice armed is he who
hath his quarrel just.” It was because Stephen had the truth, the right side
of the controversy, and because God was with him, that he was more than a match
for any of his adversaries.
The same God is still with his people; and the Lord’s Word, therefore, is
still worthy of all acceptance,-“I will give you a mouth and wisdom which none
of your adversaries shall be able to gainsay or resist.” (Luke 21:15.) Do we
not see this same principle illustrated to-day, when humble ones amongst the
Lord’s people are more than a match for all their adversaries? The truth being
powerful, prevails, though it is not always acknowledged to prevail, even as it
was not acknowledged by Stephen’s enemies.
We are not advocating public debating of the truth. We believe that
debates, as a rule, accomplish little good; because the opponents of the truth
are apt to conduct their arguments unfairly, deceptively-apt to strive for
victory, rather than to strive for the truth. However, there are cases to-day,
like this case of Stephen’s, in which the opponents of the truth are the
aggressors; and in such cases those who have the truth are not to be ashamed of
it, nor fearful, but to trust in the promise of the Lord for words and wisdom
for the occasion. We are not given a report of the discussion, but from what
we know of Stephen’s character, so well illustrated in the discourse
subsequently delivered, we cannot escape the conviction that he spoke to his
opponents in a kind, generous, reasonable manner-that he neither ranted nor
stormed nor endeavored to throw a dust of false arguments. He had the truth,
which is sharper than a two-edged sword, and we may be sure that he spoke the
truth “in love,” according to the apostolic command.-Eph. 4:15.
Stephen’s disputants were evidently of the Grecian Jews, and Stephen
himself was also probably of this class. Possibly Saul of Tarsus, afterwards
the Apostle Paul, was amongst those who disputed with him, as he himself tells
us that he was a sort of ringleader amongst those who killed him. (Acts
22:20.) We cannot help wondering to what extent young Saul, the lawyer,
instructed by Gamaliel, and an adept in logic, may have taken some lessons and
caught some ideas from Stephen’s reasoning-not enough, however, to make
transformation of his career.
It was Stephen’s turn to be called before the Sanhedrin, that he might
give the leaders of his people a gospel sermon, the basis of which was Jesus
and the resurrection. His opponents, who could not down him in argument, were
determined to destroy him; and, like other zealots, deluded by superstition,
they were nevertheless influenced by their higher principles to desire to
accomplish his destruction legally-that is to say, with a form of law.
Alas, how many people now, as well as then, of comparatively noble mind,
succeed in “deceiving their own selves” into thinking that a wrong becomes a
virtue, becomes right, if to any extent they can wrap it in the folds of the
law! The Lord’s people need to have the spirit of the law, the spirit
of justice, the spirit of righteousness: without this even the best
balanced minds may be led astray under the pressure of zeal, superstition, or
error.
The doctors of the law and members of the Sanhedrin (Saul of Tarsus is
supposed to have been a member) did not wish to be parties directly to the
charges, nor to seem to be interested in the destruction of a noble man. They
therefore procured others to give testimony that would be of the kind
desired-testimony upon which it would be possible for their distorted judgments
and consciences to render a death verdict. Strangely enough, the second martyr,
like the first, was convicted of blasphemy against God and against the Temple,
and without any more foundation for the charges than in the case of his
illustrious Master. Of course the charges were distorted, and yet there was a
measure of truth in them. Just how much allowance should be made for those who
convicted the Lord and Stephen on such evidence is perhaps difficult for us to
judge. Nor is it necessary, because the judgment of such matters is not yet
put into our hands. The Lord alone knows to what extent the prejudiced mind
was unable to discern the truth, and to what extent the Adversary succeeded in
blinding the judgment, so as to make the light appear darkness, the truth
appear error.
Doubtless, as Stephen heard the charges against him, and noticed the
advancement of the case, he mentally remarked the correspondence between these
charges against him and those upon which his Master was convicted. We may be
sure that some such thoughts were passing through his mind when his face was so
wonderfully lit up with the indwelling joy, that it is recorded that all
sitting in the Sanhedrin “looking steadfastly on him saw his face, as it had
been the face of an angel.” But even an angelic face could not move such
hearts, some of the same, doubtless, that had sat in condemnation of the Master
himself. Seemingly, Stephen’s witness was fruitless, so far as his auditors
were concerned; the same might have been said respecting our Master’s trial and
testimony. And yet, as the latter bore fruit on the day of Pentecost and
afterward, so, doubtless, Stephen’s testimony bore fruit subsequently. Who can
say that that beaming and angelic face was not one of the “pricks” against
which Saul of Tarsus had been contending for some time, when the Lord
interrupted him enroute to Damascus?
Who can tell that experiences connected with this martyrdom may not have
been valuable not only to Saul, but to others? At all events, it was Stephen’s
duty, as it is our duty, to be faithful under all circumstances, under all conditions,
regardless of whether appearances indicate the accomplishment of much, or of
little good. We are to remember that the Lord’s work is in his own hands, and
that our part is to be faithful to him and to the truth, to the extent of our
opportunities.
The Editor would like, for himself and for all the Pilgrims, and for all
the elders of the Church everywhere, and for all the brethren who speak at all,
publicly or privately, in the name of Jesus, that Stephen’s beaming face might
be impressed upon our memories. If it is, and if every time we stand forth
before men publicly or privately, as the representatives of our Lord, we could
so realize his blessing and our privilege as his servants, that it would fill
our hearts, and beam forth from our faces, in gladness, in thankfulness, for
the privilege of serving, then indeed we would have the highest degree of
blessing to ourselves, and doubtless also would bring the largest degree of
blessing to all those whose hearts would be prepared for the truth, and also
for those not yet ready for it, but who are under the Lord’s discipline and
guidance, in preparation for it, as was Saul of Tarsus.
Our Golden Text is very appropriate in this connection. It is well that
the Lord’s people, especially when they come into trying positions on account
of their fidelity to the truth, should remember these, the Master’s words. Men
may kill our bodies, or they may speak evil of them, or despitefully use them
otherwise; but it is beyond their power to injure us as new creatures, or to
ruin our prospects as respects the future life. That life which the Lord has
promised to his faithful,-the resurrection life,-is beyond the power of man.
It is the eternal, the invaluable life. If we gain it, no matter what the cost
may be, as respects the present life, and mortal-body condition, we shall have
made a great bargain, we shall have gained a great prize. All who really
appreciate it see it to be a “pearl of great price,” for which they, like the
Master, are willing to lay down all,-to sell all that they have, that they may
obtain it.
God is able to kill the soul-able to blot out existence entirely-and he has
threatened to do so in all cases of wilful deliberate sin, against full light
and knowledge. This is a cause both for comfort and for fear. For comfort, as
opposed to the false human teaching that the masses will spend an eternity of
woe: for fear, lest after having tasted of divine goodness and learned of God’s
gracious provisions for such as obey him, any of us should seem to come short
and lose our all-life!
To have the proper course in life, to be able to
meet the trials and difficulties of life as they come to us, and to meet them
in the proper spirit which the Lord directs-in the spirit of rejoicing in
tribulation, and counting such experiences all joy,-it is necessary that all
fear of man, which brings a snare, shall be removed. And it is our Lord’s
direction that we shall fear Jehovah, and not fear our mortal fellows. The
righteous are bold as a lion, as well as gentle as a dove, and meek as a lamb.
This peculiar combination should be found in every Christian, and we doubt if
it will be found elsewhere.