Acts 6:11-15

Then they suborned men.

The accusation of Stephen

I. Its authors (Acts 6:9). Observe here--

1. That moral perversity is common to men of every race. All these men, “Libertines,” etc., differing widely in many respects, agreed in their antagonism to the true and Divine.

2. That theological controversy often irritates rather than convinces.

II. Its spirit (Acts 6:10)--hostility to a truth which they felt an utter incapacity to deny. An unpalatable truth was forced upon them, despite of all their learning and logic, by the overwhehning arguments of one man.

1. This mortified their pride. Nothing makes the soul so furious as to wound its pride.

2. This struck at their most cherished prejudices.

III. Its subject (Acts 6:11; Acts 6:13). The charge here preferred would be considered by the Sanhedrin as the most heinous of crimes, sufficient to wake the vengeance of the nation. Blasphemous words against Moses, God, the holy place, and the law, a threat to destroy Jerusalem and change the customs of the Jewish nation!

IV. Its weakness.

1. The mode of procuring witnesses (Acts 6:11). Also that there should be men who prefer pelf to principle. Facts require no such support.

2. The appearance of the accused (Acts 6:15).

(1) The face is the mirror of the soul.

(2) Christianity makes the soul angelic. (D. Thomas, D. D.)

The arraignment and transfiguration of St. Stephen

It is necessary that the Bible should be brief. A book so important must be made portable by the hand and the memory. Accordingly, out of a vast mass of materials the sacred writers have been directed to the choice of a very few. The thirty-three miracles of our Lord are specimens; why should others yielding no fresh lessons be detailed? Tautology only weakens effect. St. Stephen supplied the inspired specimen of martyrdom, although there were many others. Conformity to Christ’s sufferings according to that Word, “Ye shall indeed drink of the cup,” etc. You have it here. Brave protest for Christ in the face of those who have power to kill the body--it is here. Joy in the hope set before the martyr--it radiates from Stephen’s face. Love to persecutors mingled with stern faithfulness--it exhales like a precious perfume from Stephen’s prayer. Studied imitation of Christ in the act of dying--nowhere is this more remarkably exhibited than in the death of Stephen. This providential conformity to the image of Christ, however (as distinct from the studied imitation of Him), is the first thing which strikes us. What befell the disciple is what befell the Master over again.

I. The conduct of Stephen’s opponents. Infuriated by defeat in argument, they resorted to calumny and violence. Agents were employed to set about a story of blasphemy. With precipitate violence--the word used is the one applied to the seizure of the demoniac by the legion of devils, and to the seizure of St. Paul’s vessel by the fury of the wind--they laid hands on him and hurried him away to the Sanhedrin. The paid agents of the Hellenist synagogues pronounced the formal accusation, “This man ceases not to speak,” etc. Now the actual deposition is to be made, and the witnesses feel that their words may be called in question, we hear no more of the big terms of Acts 6:11. God is exchanged for “the holy place,” and Moses for “the law”. Full well they knew that Stephen had said nothing derogatory of Moses, much less of God. No doubt he had said much to this effect. Christ had predicted that not one stone of the temple should be left upon another, and Stephen echoed the prediction. Stephen too had probably seen further into the mystery of the admission of the Gentiles, and very possibly may have preached that Jewish rites were non-essential to salvation. But if Stephen had foretold all this, why are the witnesses stigmatised as false? Because they took his words out of the context which interpreted them, and gave them a totally different colour. Doubtless, like his Master, Stephen had the profoundest veneration for the temple and the law. But he had an intelligent apprehension of the place which each held in the system of true religion. He saw that both were elements of a preparatory discipline, and that now “faith is come” the “schoolmaster” was unnecessary. A man who says that a school book may be parted with when education is finished, by no means implies that school books are unnecessary while education is in progress. And if the words “School books are valueless” were separated from his explanation of the circumstances, the witness would be false. By telling half the truth we may convey quite as wrong an impression as by a contradiction of the truth’. Nothing is easier and commoner than to make sweeping charges against these who maintain suspected propositions, while wilfully ignoring their explanation of what they hold. I have no right to say that a man denies inspiration because he denies verbal inspiration; nor that he impugns the atonement because he dissents from certain popular views of it.

II. Stephen’s demeanour.

1. He heard the calumnious charge. It is not hard to see what course natural feeling would take. In the first place there would be indignation; and then would come perplexity as soon as it became apparent that the charge was so worded that it could not be met with simple flat denial. With these feelings fear would mingle, and altogether painful discomposure and hesitation of mind would be produced which would communicate itself to the feelings of the accused. But in that exciting moment Stephen retained the most perfect serenity of spirit. When the accusation was advanced, every member of the court turned to see how the servant of Christ thus brought to bay would look. Greatly were they surprised, and for the moment disconcerted. This was no wan and haggard culprit; those features spoke of nothing but communion with the invisible God, of the love, joy, and peace which are the result of such communion (Acts 6:15)--a lower grade of transfiguration. The Sanhedrin are momentarily cowed, as the devil’s agents are so often by the majesty of holy innocence. Possibly the radiance of Stephen’s countenance reminded them of the similar radiance on Moses’ face, the result of similar communion with God.

2. Could there have been any nearer approach than this to our Lord’s circumstances? He, too, had been apprehended with sudden violence; in His case false witnesses were suborned; His words, too, were twisted from their meaning, and finally His demeanour made His enemies quail. It may have been that this conformity to his Master’s image was the secret of the supernatural joy that radiated from Stephen’s countenance.

Application:

1. “Think it not strange concerning the fiery trial which is to try you”: do not consider it foreign to Christian experience. If the Captain of our salvation was made perfect through suffering, let not His soldiers claim exemption. Therefore, when the cross is placed upon us, let us rejoice in the resemblance between us and our Master, and in the prospect of perfect conformity which that resemblance guarantees.

2. Let the supernatural radiance of Stephen’s features, caught from the contemplation of his Master, remind us of the spiritual transfiguration which should be daily proceeding in ourselves. “Be not conformed to this world, but be ye transformed,” etc., and the secret of this is disclosed in “We all, with open face, beholding as in a glass the glory of the Lord, are changed,” etc. (Dean Goulburn.)

Stephen before his accusers

I. The character of Stephen (Acts 6:8).

1. He was “full of grace and power.” That was his spiritual condition. Not all power, so as to be stern, tyrannous, overwhelming, but power characterised by love, geniality, sympathy, gentleness. Not all grace, lest he should be mistaken as a mere sentimentalist, who contented himself with exquisite expressions, without seeking their realisation in the sterner qualities of character. Stephen was by so much a complete man.

2. He “did great wonders and miracles among the people.” That was his outer life. Mark the beautiful correspondence between the spiritual and the active. The one accounts for the other. With less of a spiritual quality there would have been less of social demonstration and influence. The “wonder” was not a trick of the hand; it was an expression of the deep spiritual history of the soul’s life. The “miracle” was not painted on a board; it flamed forth from an inner and sacred fire. This description of Stephen should be the description of the Christian man and the Christian Church. Not a line can be added to this picture. We do no wonders and miracles. Why? Because we have so little grace and power. We have looked at the wrong end of this business. We have been wanting more “wonders” and more “miracles” instead of looking into the inner condition of the heart. Make the tree good, and the fruit will be good.

II. His accusers.

1. They were controversial, they “ disputed “with Stephen. Controversy is not Christianity. It is most difficult for any man to be both a debater and a Christian. So long as the Church was in the era of suffering, she had no time for debate. Her controversies were then fights for life. The Christian life is always a controversy; but “we wrestle not against flesh and blood, but against principalities,” etc. Let us all beware of the spirit of controversy, which delights in the rearrangement of words and forgets that Christianity is a sacrifice, a life of obedience.

2. Being controversial, they were as necessarily unjust. They “suborned” men to tell lies. The aim of debate is not to secure truth, but to secure some petty triumph, or to carry out to its melancholy end some rooted prejudice, or some discreditable antipathy. This is my fear of some collateral institutions which are formed in Christian churches. There are limits within which debate may be conducted to high intellectual advantage; but whoever enters upon a course of debate merely as such, without having as a supreme view to knowing, loving, accepting, and obeying the truth, puts his spiritual life to a severe strain. You will always find behind intellectual hostility to Christianity an explanatory moral condition. A man who does not love the light will use any excuse for getting out of it.

Learn from this narrative--

1. The danger which often accrues to truth from its supposed friends. “We have heard Stephen speak blasphemous words against Moses and against God.” This is one of the earliest instances of heresy-hunting. Once for all, let us lay it down as an impossibility that bad men are judges of truth and falsehood. Men who had accepted a bribe came up to defend orthodoxy! No blind man is appointed as a judge of pictures, and no deaf man of music. But a bad man goes to church, and ventures upon an opinion as to the orthodoxy or heterodoxy of the preacher, and says, with intolerable impertinence, that he himself may not be what he ought to be, but he knows the truth when he hears it! What is your life? What is your spirit? What are your wonders and miracles? And what is the interior condition of heart which explains them? These are the questions that ought to be answered. Search into narrow, envenomed, and ignoble criticism in every age, and you will find that the men who speak most against blasphemy in doctrine are often the men who could not live otherwise than by telling lies.

2. The manner in which slander should be met. What was Stephen’s condition at the time? Hearing these lies, he will surely spring from his seat and indignantly deny the impeachment! Some men say they “cannot sit still and hear false statements about themselves.” If they were greater men they would learn the art of patience. Great bodies are calm. Stephen sat still, but his face gleamed like an angel. Could you have seen the other faces--with the significant leer, the harsh mouths--you would have known, without hearing the defence, who was right and who was wrong. Would that we could look more and say less!

3. The transfiguring power of Christianity. The face of Stephen shone like the face of an angel. This is typical of character. Whenever character is under the influence of Christian inspiration it shines. “Ye are the light of the world.” It is typical also of the resurrection, the last grand miracle that shall be performed upon these common bodies. The face once dull shall be lighted up with an inward light that shall transfigure it into nobility and gracious expressiveness. “It doth not yet appear what we shall be.” Christianity never takes hold of any man without making him a new creature, and without investing him with new beauty, nobility, and occasionally even splendour of expression. But whether this can take place in the body or not, it always takes place in the character, and the character determines the man.

4. We can all be full of faith or grace, and we can all do miracles and wonders. We have been too content to sit down under the impression that miracles have ceased. But what a wonder it would be, for example, if some of us ever helped a fellow-creature under any circumstances whatsoever! That wonder is possible to you. What a wonder it would be for some of us could we ever be met in a good humour! Wonders, miracles, signs! Why, the difficulty is to escape them! What a wonder it would be if some of us could be patient under suffering! You thought the age of “wonders” was passed, because the merely introductory signs have disappeared! The blossom is gone that the fruit may come. And we of these latter times are called to exhibit the wonder of a disciplined character, the marvel of a sanctified temper, the glittering phenomenon of a truly obedient sonship. (J. Parker, D. D.)

We have heard him speak blasphemous words.--

A false accusation with a semblance of truth

We get in these words, in this false accusation, even through its falsehood, a glimpse into the character of St. Stephen’s preaching. A false accusation need not be necessarily altogether false. In order to be effective for mischief, a twisted, distorted charge, with some basis of truth, is the best for the accuser’s purpose, and the most difficult for the defendant to answer. St. Stephen was ripening for heaven more rapidly than the apostles themselves. He was learning more rapidly than St. Peter himself the true spiritual meaning of the Christian scheme. He had taught, in no ambiguous language, the universal character of the gospel and the Catholic mission of the Church. And the narrow-minded Grecian Jews, anxious to vindicate their orthodoxy, which was doubted by their Hebrew brethren, distorted Stephen’s wider and grander conception into a charge of blasphemy against the holy man. What a picture of the future of Christ’s best and truest witnesses, especially when insisting on some nobler and wider or forgotten aspect of truth. Their teaching has been ever suspected, distorted, accused as blasphemous; and so it must ever be. And yet God’s servants, when they find themselves thus misrepresented, can realise to themselves that they are but following the course which the saints of every age have run, that they are being made like unto the image of Stephen, the first martyr, and of Jesus Christ Himself, the King of Saints, who suffered under a similar accusation. St, Paul’s teaching was accused of tending to licentiousness; the earliest Christians were accused of vilest practices; St. Athanasius, in his struggles for truth, was accused of rebellion and murder; the Reformers were accused of lawlessness; John Wesley of Romanism and disloyalty; William Wilberforce of being an enemy to British trade; John Howard of being an encourager of crime and immorality. Let us be content, then, if our lot be with the saints, and our portion be that of the servants of the Most High. Again, we learn from this place how religious zeal can overthrow religion and work out the purposes of evil. Men cannot, indeed, now suborn men and bring fatal charges against them in matters of religion, and yet they can fall into exactly the same crime. Party religion and party zeal lead men into precisely the same causes as they did in the days of St. Stephen. Partisanship causes them to violate all the laws of honour, of honesty, of Christian charity, imagining that they are thereby advancing the cause of Christ, forgetting that they are acting on the rule which the Scriptures repudiate, doing evil that good may come, and striving to further Christ’s kingdom by a violation of His fundamental precepts. Oh, for more of the spirit of true charity, which will lead men to support their own views in a spirit of Christian love! Oh, for more of that true grasp of Christianity which will teach that a breach of Christian charity is far worse than any amount of speculative error! (G. T. Stokes, D. D.)