The Stoning of Stephen
7:54 to 8:4
31-33 AD
The events of Acts 3-8 transpire with mounting concern on the part of the Jews, and especially the Jewish authorities in Yerushalayim. The rising tension resulted in vigilante action taken against Stephen, and then an authorized effort under Rabbi Sha’ul to disrupt and destroy that new Messianic movement, involving persecution and even death of the believers. The persecution led various believers such as Philip to go to Samaria and bear witness of Yeshua.
The stoning of Stephen DIG: Why are Stephen’s listeners so enraged? Stephen’s death was illegal (John 18:31). What does that reveal about the desperation of the Great Sanhedrin? How is Stephen’s death and Sha’ul’s persecution an example of ADONAI using evil to fulfill His plan (1:8)? This begins a new phase in God’s plan (1:8). How would you sum up the “Jerusalem phase” in Chapters 2 through 7?
REFLECT: What is the worst thing that has ever happened to you? Can you see now how God used it for good? Or, are you angry with Him? How is that working for you? It is best to understand who the enemy is, and it’s not the Lord. It is the Adversary, the thief who comes only to steal and kill and destroy (John 10:10a CSB). Peter’s speech led to a mass conversion (2:14-41), while Stephen’s led to his death. What does that teach us about success in your service of the Kosher King? What opportunities have you been given lately to profess the goodness and faithfulness of God? How have you handled these situations? How can you be better prepared next time to declare your witness of Him with more natural assurance?
The Sanhedrin no doubt listened to the earlier part of Stephen’s speech with interest and agreement. After all, he was merely reciting the nation’s history – a topic near and dear to their hearts. But as his meaning became increasingly clear, they began to grow more and more uncomfortable. When they heard him say that they were stiff-necked and always resisting the Ruach ha-Kodesh (7:51), they were cut to the heart (literally sawed in half). And began gnashing their teeth at him (7:54). This foreshadows the stubborn generation of sinners to come. When the fourth angel pours out his bowl of wrath and judgment during the Great Tribulation, sinners who refuse to repent will gnaw their tongues in agony and curse God (Revelation 16:10b-11). Obviously Stephen’s speech was designed to produce a reaction, as was Peter’s speech when the crowd in the Temple compound was also cut to the heart (2:37). But there the message produced repentance and faith, here it only produced rage and fury.154 This was at least the third time they had heard the gospel presented (4:8ff and 5:27ff), yet their anger only escalated and, like Pharaoh, they only continued to harden their hearts. People who reject God’s grace and love will not feel remorse under His judgment. In fact, it will only make them angrier.
In contrast, the emphasis in Stephen’s life was characterized by fullness. He was full of the Ruach ha-Kodesh and wisdom (6:3 and 10), full of faith (6:5), and full of grace and power (6:8). In Scripture, to be full of means to be controlled by. Stephen was a God–controlled man yielded to the Holy Spirit, a man who sought to lead people to Messiah.155
In the eye of the storm that was about to be unleashed, he remained calm, totally yielded to the Spirit’s control. The Ruach produces the fruit of godly living in believer’s daily lives. But, as He did for Stephen, He also provides a special grace and strength in times of crisis (Luke 12:11-12; First Peter 4:14). Believers, then, must not shy away from difficult situations. Like Paul, they can say: I delight in weakness, in insults, in hardships, in persecutions, in difficulties. For when I am weak, then I am strong in Messiah (Second Corinthians 12:10). We must boldly acknowledge Yeshua in all situations and circumstances, knowing that the Ruach ha-Kodesh will grant us the grace to face the consequences with peace and joy.
In the midst of his circumstances, Stephen gazed into heaven and saw God’s Sh’khinah, the visible manifestation of God’s presence – and Yeshua standing at the right hand of God (Psalm 110:1). Elsewhere in the B’rit Chadashah, Yeshua is described as being seated at the right hand of God (Matthew 22:44, 24:64; Luke 22:69; Acts 2:34; Ephesians 1:20; Colossians 3:1; Hebrews 1:3, 8:1, 10:11-12 and 12:2). He is seated in terms of His redemptive work, which is forever completed (Hebrews 10:12). Stephen, however, sees Jesus standing to show His concern for him. He also stands to welcome Stephen into heaven. He was one of only a few in Scripture blessed with a glimpse into heaven, along with Isaiah (Isaiah 6:1-3), Ezeki’el (Ezeki’el 1:26-28), Paul (Second Corinthians 12:2-4), and John (Revelation 4:1ff).
As Messiah watched, He didn’t miss a single nod of Sha’ul’s head. The Son of Man was on His feet at the time. One can only imagine His mixed emotions as He looked at the two key players in the Kingdom that day. One for Him; one against Him. One covered in blood; the other covered in a prayer shawl. One who could not save himself from men; the other who could not save himself from sin. One dead in the body but alive in spirit; the other alive in the body but dead in the spirit. One loved by God; and the other loved God.156
And he said, “Look, I see the heavens opened and the Son of Man standing at the right hand of God” (7:55-56)! For the Sanhedrin, such a statement was the last straw, their tolerance for the blasphemer was exhausted. Stephen’s use of the phrase Son of Man, and it is used here for the last time in the B’rit Chadashah, may have been the sharpest dagger because it took them back to the trial of another prisoner. Like Stephen, false witnesses accused Yeshua of blasphemy, yet He remained silent. Finally in frustration, the high priest said to him, “I charge you under oath by the living God; tell us if you are the Messiah, the Son of God. You have said so, Jesus replied. But I say to all of you: From now on you will see the Son of Man sitting at the right hand of the Mighty One and coming on the clouds of heaven (Matthew 26:63-64). So for that so-called blasphemy of claiming to be the Son of God and the Son of Man who would sit on God’s right hand, the very same Sanhedrin members had crucified Messiah. Stephen’s vision and words describing who he saw threw the claim that Yeshua made right back in their faces. Yeshua claimed He would be at the right hand of the Mighty One; Stephen was asserting that He was there! Therefore, the Sanhedrin was once again on the horns of a dilemma. They had to either kill Stephen also, or admit that they were wrong and Yeshua wasn’t really demon possessed (see the commentary on The Life of Christ, to see link click Ek – It is only by Beelzebub, the Prince of Demons, That This Fellow Drives Out Demons). The Sanhedrin choose to silence the truth by killing Stephen.157
They covered their ears; and crying out with a loud voice, they rushed at him like a mob with one impulse (7:57). This is hardly the behavior from the Jewish Supreme Court. It is not clear whether those who rushed at Stephen included some of his Greek-speaking accusers along with the angrier members of the Sanhedrin (which had not even delivered a verdict). In any chase, experienced jurists should have sensed the anger and taken steps to protect Stephen rather than joining in with the mob. Either the Sanhedrin had decided to get Stephen out of the way without an honest trial, or the judges allowed emotion to overrule reason after his inflammatory speech.
Driving him out of the city, they began stoning him (7:58a). Deuteronomy 17:2-7 states that the stoning was to take place outside the city gates, and the witnesses to the criminal act were to be the first to stone the convicted criminal. Leviticus 24:24 makes the same point: They took the blasphemer outside the camp and let all that heard him, lay their hands upon his head, and let all the congregation stone him.158
The Oral Law (see the commentary on The Life of Christ Ei – The Oral Law) deals with the punishment of stoning: The place of stoning was as the height of two men. One of the witnesses pushed him down by his hips. If he turned over face forward, the witness should turn him on his back. If he died from the blow and the fall, that was enough. But if not, the second witness took a stone and dropped it on his chest. If he died from this, that was enough. But if not, his stoning had to be carried out by all Isra’el, as it is said: The hand of the witnesses shall be first upon him to put him to death and afterward the hand of all the people (Deuteronomy 17:17) (Sanhedrin 6:4).
And the witnesses laid down their cloaks to be able to throw their stones more effectively (7:58b). Compare what the Talmud says about carrying out the sentence of stoning: When the trial is over, take him [the condemned person] out to be stoned. The place of the stoning was at a distance from the court, as it is said: Take out the one who is accursed (Leviticus 24:14). A man stands at the entrance of the court; in his hand is the signaling flag (Hebrew: sudarin). A horseman was stationed far away but within sight of him. If one [of the judges] says, “I have something [more] to say in his favor,” the signaler waves the sudarin, and the horseman runs and stops the stoning. Even if the condemned person himself says, “I have something to say in my favor,” they must bring him back, even four or five times, only provided that there is some substance to what he is saying (Sanhedrin 42b). Even though there were these formal procedures for stoning laid down by the Oral Law, it seems unlikely that they were followed, just like the Sanhedrin failed to abide by their own rules in the execution of Yeshua (see The Life of Christ Lh – The Laws of the Great Sanhedrin Regarding Trials).
Sha’ul was probably disgusted over the way the Pharisees had mishandled the problem. If he wanted it done right, he’d probably have to do it himself. So Sha’ul packed up his things and headed for Jerusalem, salivating for the chance to be the hero. He arrived in the Holy City just in time to hear an infuriating speech from Stephen.159
And the witnesses laid down their cloaks at the feet of a young man named Sha’ul (7:58c). Once again we see Luke’s literary skill as he artfully introduces Sha’ul into the story, which he had already done with Barnabas (4:36), Stephen and Philip (6:5).
Despite their anger, the Sanhedrin apparently tried to give Stephen’s murder the appearance of formal justice. It is true that the Romans took the right of capital punishment away from the Jews about the time Yeshua was born. Pontius Pilate, however, was still the governor, and the Sanhedrin knew they had nothing to fear from him. He had proved his vacillating weakness in permitting the execution of Messiah, whom he knew to be innocent. But he had Him crucified anyway, because he feared the Jews would cause him to lose his position (see the commentary on The Life of Christ Lq – Jesus Sentenced to Be Crucified). In spite of his efforts, he was in serious trouble with Rome, which would shortly recall him as governor. Moreover, he normally lived in Caesarea, not in Yerushalayim, and hence, was probably nowhere near this scene. Besides, he had bigger problems to tend to.160
They went on stoning Stephen as he was calling out, “Lord Yeshua, receive my spirit” (7:59)! Stephen’s last words were a prayer for himself and for his executioners. Like Jesus, he surrendered his spirit; but whereas the dying Messiah committed Himself to God, “Into Your hands I commit My spirit; deliver Me, ADONAI, my faithful God” (Psalm 31:5 and Luke 23:46), Stephen committed himself to his Lord whom he had seen in his vision. This is a striking example of the words originally applied to the Father being addressed to the Son. It shows how the early Messianic Community viewed Yeshua as being equal with YHVH.161
In addition, this confession of Stephen shows that he expected to enter the Lord’s presence as soon as he died. The Scriptures don’t teach any delay at all between life here and life in heaven, either in some holding place such as purgatory or some unconscious state called soul-sleep. Instead, the Bible teaches that believers enter Messiah’s presence immediately following death (Second Corinthians 5:8; Philippians 1:23). Yeshua promised the thief on the cross that He would take him to Paradise with Abraham (the abode of the righteous of the TaNaKh) that very day (Luke 23:43). His parable of the rich man and Lazarus (see the commentary on The Life of Christ Hx – The Parable of the Rich Man and Lazarus) taught that the dead are never unconscious or unaware of their circumstances. The book of Revelation describes the Tribulation martyrs as being awake and in the presence of God, and able to plead with the Lord for vengeance on their murderers (see the commentary on Revelation Cp – The Fifth Seal: I Saw Under the Altar Those Who Had Been Slain).162
The mob poured out all their bitterness on Stephen by stoning Him mercilessly. Then he fell on his knees and cried out with a loud voice, “Lord, do not hold this sin against them!” Echoing the words of Yeshua (Luke 23-34), Stephen prayed for the pardon of his executioners. His words were in striking contrast to his attitude of denunciation during his speech, and illustrates how a believer can love the sinner and hate the sin. After he said this, he died (7:60). He slipped into the presence of his Lord. And like his name Stephanos, meaning crown, he undoubtedly received the crown of life from his heavenly Father (see the commentary on Revelation Cc – For We Must All Appear Before the Judgment Seat of Christ). Stephen was a shooting star. He had one brief performance. One chance on stage. But it was absolutely unforgettable. As the curtain fell on his life, he received a standing ovation from his audience of One. How sweet to imagine the first heavenly words he heard that day, “Welcome Stephanos, My joy and My crown.”163
How were they legally able to stone Stephen under Roman law of that day that took away the right of capital punishment from the Sanhedrin? We have already seen this in the case of Yeshua. Now we don’t know exactly when this event took place. But it could have very well happened in 35 AD. In that year, Vitellus became the new Roman general over all Syria, of which the land of Isra’el was a part as far as the Romans were concerned. It was Vitellus that deposed Pontius Pilate as procurator. But it took several months before the new procurator arrived and Stephen’s stoning could have happened in the interim.
Below is a summary statement that prepares us for what is to follow. These summary statements in Acts can be seen in four places (2:43-47, 4:32-37; 5:12-16 and here). It is important to distinguish between summary statements and transition statements; the former only occur in the first eight chapters of Acts, and the latter occur in various places throughout the book.
Yet there was at least one man who remained unmoved and was not sorry to see him die. Now Sha’ul was in agreement (Greek: suneudokon, meaning a degree of pleasure and satisfaction) with Stephen’s execution (22:20). He was pleased. The imperfect verb shows that he was virtually cheering throughout the entire ordeal. He just didn’t give his approval when Stephen breathed his last breath. He cheered every blow, like points on a scoreboard. It wouldn’t be easy to convert such a man. But Stephen’s words of forgiveness were to have a permanent impact on Sha’ul. The seed might take a while to germinate, but the rabbi from Tarsus would never escape the witness of Stephen.164
On that very day a great persecution arose against Messiah’s community in Jerusalem. It was a great persecution because the previous two persecutions came only from the Sadducees, whereas now the Pharisees, who were by far the majority, had joined them. Luke wishes to emphasize that the successful attack on Stephen was the signal for a wider attack on the believers in Tziyon, no doubt instigated by the Sanhedrin. And they were all scattered (Greek: diesparesan, this is where we get the word diaspora from) throughout the region of Judea and Samaria, except the apostles (8:1). It was sufficient for them to flee to the countryside of Judea and Samaria to escape from danger. It is significant that some of the believers were prepared to stay in Samaria and that they did not experience opposition there from the Samaritans. It can be presumed that the opposition from Jerusalem came from the Sanhedrin and that it was directed primarily against Stephen’s Hellenistic brethren in Messiah’s Community. The apostles were left alone. The fact that they could stay in Jerusalem confirms the suspicion that it was mainly the Hellenistic believers that was being attacked.
Like faithful watchmen, the apostles remained at their posts, shepherding their flock. Jerusalem was still their mission field. Despite that it was dangerous to do so, some devout men buried Stephen properly and mourned deeply for him (8:2). Their act was both defiant public protest and a statement of their perception that Stephen was righteous. Such mourning often lasted from thirty (Deuteronomy 34:8) to seventy (Genesis 50:3) days. No doubt the Roman authorities connived at what was going on; in any cause the attack probably lasted only a short while (as most periods of persecution tend to be), and many believers may have slipped back into Yerushalayim once things cooled down.165
A different kind of religious zeal was demonstrated by Sha’ul who took a leading role in the persecution of the Messianic Community. But Sha’ul was continually destroying Messiah’s community, entering house after house; and dragging off men and women, he was throwing them into prison (8:3). Not content to harass the believers in Jerusalem, he persecuted the followers of the Way to their death, arresting both men and women, dragging them out forcibly and continually throwing them into prison (Acts 22:4). He went from one synagogue to another to have them punished and tried to force them to blaspheme. He was so obsessed with persecuting them that he even hunted them down in foreign cities (26:11), with the permission of the Sanhedrin (22:5). In Rabbi Sha’ul’s zeal for his beliefs (Galatians 1:13), he fulfilled the Lord’s prediction in John 16:2: They will put you out of the synagogue; in fact the time is coming when anyone who kills you will think they are offering a service to God. He sincerely thought he was serving Ha’Shem by imprisoning and executing believers. And only a direct intervention with the Lord Yeshua Messiah would persuade him otherwise.166
For Messiah’s stated purposes (1:8) the scattering of believers, especially Hellenistic believers, which seemed like a disaster, proved to be a great blessing because those who had been scattered, like seed, and went around, like itinerant pastors, proclaiming the Word (8:4). As Joseph said to his brothers after earlier persecution: You meant it for evil, but God used it for good (Genesis 50:20; Romans 8:28).
Lord Jesus, You have told us that our trying times of persecution are opportunities for us to bear witness to Your name. Fill us with faith to know that when these moments arise, You will give us such words and a wisdom that none of our adversaries will be able to resist or contradict. Even when betrayed by parents, brothers, relatives, and friends – hated because of Your name – we know that our salvation is secure in You.167
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